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THE

Commonly called

Translated into Englijh immediately from the Original
Arabic ; with Explanatory NOTES, taken from the
mofl approved COMMENTATORS.

To which is prefixed!

By GEORGE

SALE,

Nulla falfa doBrina ejl^ quce non alt quid vert permifceat.

Auguftin. Quffift. Evang. 1. 2. c. 40,

Printed by C. Ackers in St. yohn's-Streety for J. W 1 1 c o x ac Vir*-

gil's Head overagainft the New Church in. the Strand,

My LORD,

Notwithstanding the great

honour and refpe6t generally, and
v defervedly, paid to the memories of
thofe who have founded ftates, or obliged a
people by the inftitution of laws which have
made them profperous and confiderable in
the world, yet the legiflator of the Arabs has
been treated in lo very different a manner by
all who acknowledge not his claim to a divine
million, and by Chrifiians efpecially, that were

A not

D E

CAT

not your Lordfhip’s juft difcernment fuffici

ently known, I lliould think myfe'lf under a

neceflity of

making

an apology for prefent

ing the following tranflation.

T HE

remembrance

the

calamities

brought on fo many nations by the conquefts

of the Arabians ,

indignation
to empire ;
cable to all

may

poflibly raife

fome

againft

him who formed them

but this

being

equally

appli

felf,

conquerors

could not

•>

it-

occafion all the deteftation with which

the name of Mohammed is loaded. He has

given a new fyftem of religion, which has
had ftill greater fuccefs than the arms of his
followers, and to eftablifli this religion made
ufe of an impofture ; and on this account it
is fuppofed that he muft of neceflity have been
a moft abandoned villain, and his memory is
become infamous. But as Mohammed
his Arabs the beft religion he could, as well
as the beft laws, preferable, at leaft, to thofe of

gave

the ancient pagan lawgivers, I confefs I cannot
fee why he deferves not equal refpedt, tho’
not with Mofes or Jejus Chrifi , whofe laws came
really from heaven, yet with Minos or Numa7

D E D TC AT

notwithftanding the diftin&ion of a learned
writer, who feems to think it a greater crime
to make ufe of an impofture to fet up a new
religion, founded on the acknowledgment of

one true God, and to deftroy idolatry, than
to ufe the fame means to

rules

and

regulations

gain reception

for the more orderly

practice of heathenifm already eftablillied.

quainted with the various laws

and conflitutions of civilised nations

efp

ally of thofe who fiourifh in our own time
is, perhaps, the moft ufeful part of knowledge :
wherein tho’ your Lordfliip, who lhines with

i in the nobleft alfembly

the

world, peculiarly

excels

law of Mohammed

yet

odium it
of the langi
been fo much

lies under

and

by reafon of the

the

hich it is written

ftrangenefs

has

lected, I flatter myfelf fome

things in the following llieets may be

to a perfon of your Lordfhip’s extenliv

lear

and

what

have written may be any

Hi ip,

colt

y entertaining or acceptable to your Lord

fliall not

the

pains

has

me.

D E D IE AT I O N,

A > ' ^ ’

I join with the general voice in wifhing
your Lordlhip all the honour and happinefs
your known virtues and merit deferve, and
am with perfed: refped:,

My LORD ,

And Mojl Obedient Servant ,

George Sale.

T O

THE

1 IMAGINE it ahnoft needlefs either to make an apology for pub-

lifhing the following Eranflation , or to go about to prove it a work of ufe
as well as curiojity. They rnufl have a mean opinion of the Chri-
ftian Religion, or be but ill grounded therein , who can apprehend
any danger from Jo manifeft a forgery : and if the religious and civil
Infitutions of foreign nations are worth our knowledge , thofe of Mo¬
hammed, the lawgiver of the Arabians, and founder of an e?npire
which in lejs than a century Jpread itfelf over a greater part of the
world than the Romans were ever maflers of mujl ?ieeds be fo j whe¬
ther we confder their extenfive obtaining , or our frequent intercourfe
with thofe who are governed thereby. I Jhall not here enquire into the
reafons why the law of Mohammed has met with fo unexampled a re¬
ception in the world , (for they are greatly deceived who imagine it to
have been propagated by the Jword alone,) or by what means it came to
be embraced by nations which never felt the force of the Mohamme¬
dan arms , and even by thofe which Jlripped the Arabians of their con-
quefls , and put an end to the Jovereignty and very bemg of their Kha-
lifs : yet it J'eems as if there was J'omcthing more than what is vulgarly
imagined, sin a religion which has made fo fur prizing a progrefs. But
whatever ufe an impartial verfion of the Koran may be of in other re¬
fects, it is abj'olutely neceffary to undeceive thofe who, from the igizorant
or unfair tranflations which have appeared, have, entertained, too favour¬
able an opinion of the original, a?id alj'o to enable us efedtually to ex-
poj'e the impojlure -, none of thoj'e who have hitherto undertaken that pro¬
vince, not except mg Dr. Prideaux himjelf, having fucceeded to the J'a-
tisf action of the judicious, for want of being compleat mafters of the
controverjy. Jhe writers of the Romifh conununion, in particular, are
fo far from having done a?iy J'ervice in their refutations of Mohamme-
diiin, that by endeavouring to dej'end their idolatry and other J'uperfi-

A 2 tions.

iv To die READER.

tions, they have rather contributed to the encreafe of that averfon which '
the Mohammedans in general have to /^ Chriftian Religion , and given
them great advantages in the difpute. I" he Proteftants alone are able
to attack the Koran with fuccefs ; and for them , I truft, Providence has
referved the glory of its overthrow.. In the mean time , if I might
prefume to lay down rules to be obferved by thofe who attempt the coji-
verfon of the Mohammedans, they Jhould be the fame which the learn¬
ed and worthy bifop Kidder * has preferibed for the converjion of the
Jews, and which may, mutatis mutandis, be equally applied to the
former, notwithfanding the defpicable opinio n that writer , for want of
being better acquainted with them , entertained of thofe people , judging
them Jcarce fit to be argued with . The firft of thefe rules is. To
avoid compulfion ; which though it be not in our power to employ at
prefent , I hope will not be made ufe of when it is. 'The fecond is. To
avoid teaching dodtrines againft common fenfe ; the Mohammedans
not being fuch fools (whatever we may think of them) as to be gained
over in this cafe. The worjhipping of images, and the dodlrine oj t r un¬
fit bfi anti at ion are great fumbling blocks to the Mohammedans, and the
church which teacheth them is very unfit to bring thofe people over. The
third is. To avoid weak arguments: for the Mohammedans are not
to be converted with thefe , or hard words. We mufi ufe them with hu¬
manity , and difpute againft them with arguments that are proper and
cogent ; It is certain that many Chriftians, who have written againft
them, have been very defective this way : many have ufed arguments
that have no force, and advanced proportions that are void of truth .
This method is f'o far from convincing that it rather ferves to harden
them. The Mohammedans will be apt to conclude we have little to
fay, when we urge them with arguments that are trifling or untrue «,
We do but lofe ground when we do this ; and infiead of gaining them ,
we expofe ourf elves and our caufe alfo. We muft not give them ill
words neither ; but muft avoid all reproachful language, all that is
farcaftical and biting : this never did good from pulpit or prefs. The
foftejl words will make the deepeft imprefiion ; and if we think it a
fault in them to give ill language, we cannot be excufcd when we imi¬
tate them. The fourth rule is. Not to quit any article of the Chrifti -
an faith to gain the Mohammedans. It is a fond conceit of the Soci-
nians, that we Jhall upon their principles be moft like to prevail upon
the Mohammedans : it is not true in matter of fall. We muft not
give up any article to gain them : but then the church of Rome

* In his Demonftr. of the MeJJias 9 part III. chap. 2.

ought

To the READER, • v

• ought to part with many praSlices and fome doSlrines. We are not to
■defign to gain the Mohammedans over to a fyjiem of dogms , but to the
ancient and primitive faith. I believe no body will deny but that the
rules here laid down are juft : the latter part of the third , which alone
my defign has given me occafton to prallife , I think J'o reafonable , that I
have not , in fpeaking of Mohammed or his Koran, allowed myfelf to
ife thofe opprobrious appellations , and unmannerly exprejjions , which feem
to be the JlrongeJl arguments of feveral who have written againft them.
On the contrary 3 1 have thought myfelf obliged to treat both with com-
mon decency , and even to approve fuch particulars as feemed to me to de-
ferve approbation : for how criminal foever Mohammed may have been
in impofing a falfe religion on mankind , the praifes due to his real vir¬
tues ought not to be denied him ; nor can I do otherwife than applaud
the candour of the pious and learned Spanhemius, who3 thd he owned
him to have been a wicked' impoJlor3 yet acknowledged him to have been
richly furniftied with natural endowments, beautiful in his perfon,
of a fubtle wit, agreeable behaviour, (hewing liberality to the poor,
courtefy to every one, fortitude againft his enemies, and above all a
high reverence for the name of God ; fevere againft the perjured,
adulterers, murtherers, flanderers, prodigals, covetous, falfe witnefles,
&c. a great preacher of patience, charity, mercy, beneficence, gra¬
titude, honouring of parents and fuperiors, and a frequent celebrator
of the divine praifes *.

Of the feveral tranfations of the Koran now extant , there is but one
which tolerably reprefents the fenfe of the original j and that being in
Latin, a new verjion became necejfary , at leaf to an Englifh reader.
What Bibliander publijhed for a Latin tranflation of that book de-
ferves not the name of a tranflation ; the unaccountable liberties therein
taken , and the numberlefs faults , both of omifjion and commtjjion , leaving
fcarce any refemblance of the original. It was made near fix hundred
years ago , being finifhed in 1143, h Robertus Retenenfis, an Englifh-
man, with the ajfftance of Hermannus Dalmata, at the requcjl of
Peter abbot of Clugny, who paid them well for their pains.

From this Latin verfion was taken the Italian of Andrea Arriva-
bene, notwit hfl an ding the pretences in his dedication of its being done

Id cert inn, natural tit us egregie doiibus injlruftum Muhammedem , forma pr anti, ingen to cal -
lido, moribtis facet is, ac prev fe ferentem liber alitatem in egenos, comitatem in fmgulos, fortitndinem
inbofles, ac pr^e c ceteris reverent iam divini nominis. — Sever us fuit in perjuros, adulter os, homicidas ,
ootreflatores, prodigos, avaros , falfos tefes , &c. Magnus idem p at i entire' char it at is, m ife ri cor dire,
beneficent ire, gratitudinis, honoris in parentes ac fuperiorcs prreco, ut & divinarum laud urn. Hift.
fiedef. Sec. 7. c. 7. km. 5, & 7.

immediately

To the READER.

immediately from the Arabic * ; wherefore it is no wonder if the tran-
fcript be yet more faidty and abfurd than the copy

About the end of the fifteenth century , Johannes Andreas, a native
of Xativa in the kingdom of Valencia, who ' from a Mohammedan
do A or became a Chriftian priefi , tranfiated not only the Koran, but alfo
its glofies, and the fever books of the Sonna, out of Arabic into the Ar-
ragonian tongue , at the command of Martin Garcia bijhop of Barce¬
lona, and inn ufit or of Arragon. Whether this tranfiation were ever
pttblijhed or not I am wholly ignorant : but it may be prefumed to have
been the better done for being the work of one bred up in the Moham¬
medan religion and learning ; though his refutation of that religion ,
which has had feveral editions , gives no great idea of his abilities.

Some years within the lafi century , Andrew du Ryer, who had been
conful of the French nation in Egypt, and was tolerably skilled in the
Turkifh and Arabic languages , took the pains to translate the Koran
into his own tongue : but his performance , tho it be beyond comparifon
preferable to that of Retenenfis, is far from being a juft tranfiation ;
there being mijlakes in every page , befides frequent tranfpofitions , omij-
fions , and additions §, faults unpardonable in a work of this nature. And
what renders it fill more, incomplete is, the want of Notes to explain a
vaft ?iumber of pa f ages, fome of which are difficult , and others impqfjible
to be underftood, without proper explications, were they tranfiated ever
Jo exadlly -, which the author is fio J'enfible of that he often refers his
reader to the Arabic commentators.

The Englifh verfion <is no other than a tranfiation of Du Ryer\r, and
that a very bad one for Alexander Rofs, who did it, being utterly un¬
acquainted with the Arabic, and no great mafter of the French, has
added a number of Jr eft mijlakes of his own to thofe of Du Ryer ; not
to mention the mcannejs oj his language, which would make a better
book ridiculous.

In 1698, a Latin tranfiation of the Koran, made by father Lewis
Marracci, who had been confejfor to pope Innocent XI. was publifhed
at Padua, together with the original text, accompanied by explanatory
notes and a refutation. This tranfiation of Marracci’j, generally (peak¬
ing, is very ex all ; but adheres to the Arabic idiom too literally to be
eafily underftood, unlejs I am much deceived, by thoje who are not verfed

* His words arc: — Shtefo lilro , chc gin havevo a commune ittilita ,Ii molti fatto dal proprio tefo
Jrabo tradurre nc/la ttoftra vo/gar lingua Italian, 1, See. And afterwards ; S>ueJlo e I'Alcorano fi
Macomctto, il quale, come bo gin detto, bo fatto dal fuo iclioma tradurre, & c f V. Jof. Scalig.

F.pift. 361, & 362 ; Sc Selden. de fuccclf. ad leges Ehroeor. p. 9. J J. Andreas, in Pr.xf. acl

Traftat. fuum de Confufione Sedtre Mahometans. § V. Windct. de vita iundtorum ftatu, fed. 9.

To the R E A D E R. vii

in the Mohammedan learning. 'The notes he has added are indeed of
great ufe •, bat his refutations , ’which fwell the work to a large volume, are
of little or none at all, being often unfat isfaSl or y, and fometimes imperti¬
nent. The work, however, with all its faults, is very valuable , and I
foil Id be guilty of ingratitude , did I not acknowledge myfelf much oblig¬
ed thereto but fill, being in Latin, it can be of no ufe to thofe who
underfand not that tongue.

Having therefore undertaken a New Tranfation , I have endeavoured
to do the Original impartial jufice ; not having, to the bef of my know¬
ledge, reprefented it, in any one infance, either better or worfe than it
really is. I have thought myfelf obliged, indeed, in a piece which pre¬
tends to be the Word of God, to keep fomewhat fcrupuloufy clofe to the
text by which means the language may, in fome places, Jeem to exprefs
the Arabic a little too literally to be elegant English : but this, I hope,
has not happened often ; and I fatter myfelf that the file I have made
ufe of will not only give a more genuine idea of the original than if 1
had taken more liberty (which would have been much more for my eafe)
but will foon become familiar : for we muf not expedl to read a verfon
of fo extraordinary a book with the fame eafe and pleafure as a modern
compoftion.

In the Notes my view has been briefly to explain the Text, and efpeci -
ally the difficult and obfcure pa f ages, from the mofl approved commenta¬
tors, and that generally in their own words, for whofe opinions or ex -
prefions, where liable to cenfure , I am not anjwerable ; my province be¬
ing only fairly to reprefent their expofitions , and the little I have added
of my own, or from European writers, being eaflly difcernable. Where
1 met with any circumflance which I imagined might be curious or en¬
tertaining, I have not failed to produce it.

The Preliminary Difcourfe will acquaint the reader with the mofl ma¬
terial particulars proper to be hiown previoufy to the entring on. the
Koran it/elf, and which could not fo conveniently have been thrown into
the Notes. And 1 have taken care, both in the Preliminary Difcourfe and
the Notes, conflantly to quote my authorities and the writers to whom I
have been beholden ; but to none have I been more fo, than to the learn¬
ed Dr. Pocock, whofe Specimen Hiflorias Arabum is the mofl ufeful
and accurate work that has been hitherto publifhed concerning the anti¬
quities of that nation, and ought to be read by every curious enquirer
into them.

As I have had no opportunity of confulting public libraries, the ma -
nuferipis of which I have made ufe throughout the whole work have been

fuch

vi'ii To the READER.

Juch as I had in my own Jiudy , except only the Commentary of al Beida-
wi, and the Gojpel of S. Barnabas, Tfhe firjl belongs to the library of
the Dutch church in Auftin Fryars, and for the uje of it: I have been
chief y indebted to the reverend Dr. Bolten, one of the minifers of that
church : the other was very obligingly lent me by the reverend Dr. Holme*.
rebior of Hedley in Hampfhire ; and I take this opportunity of re -
turning both thofe gentlemen my thanks for their favours. The merit of
al Beidawi’j commentary will appear from the frequent quotations I have
made thence ; but of the gofpel of S. Barnabas, ( which I had not feen
when the little 1 have faid of it in the Preliminary Difcourfe % and the
extrabl I had borrowed from Mr. de la Monnoye and Mr. Toland-Jv
were printed off') I muft beg leave to give fome further account.

The book is a moderate Quarto, in Spanifh, written in a very legi¬
ble handy but a little damaged towards the latter end. It contains two
hundred and twenty two chapters of unequal lengthy and four hundred
atid twenty pages •, and is faid , in the front , to be tranfated from the
Italian, by an Arragonian Modem, named Moftafa de Aranda. There
is a preface prefixed to it , wherein the difcoverer of the original MS.
who was a Chriftian monky called Fra Marino, tells us, that having
accidentally met with a writing of Irenaeus, (among others,) wherein he •
[peaks againfi S. Paul, alledging , for his authority , the gofpel of S. Bar¬
nabas, he became exceeding defirous to find this gojpel ; and that God , of
his mercy , having made him very intimate with pope Sixtus V. one day ,
as they were together in that pope's library, his holinefs fell afieep, and
he, to employ himfelf reaching down a book to read, the firjl he laid his
hand on proved to be the very gojpel he wanted : overjoyed at the dij'co -
very, he J'crupled not to hide his prize in his fie eve, a?id on the pope' s-
awaking, took leave of him , carrying with him that celeftial treafure*
by reading of which he became a convert to Mohammedifm.

This gofpel of Barnabas contains a complete hijlory of Jefus Chrift
from his birth to his afcenfion ; and mofi of the circumfiances in the four
real gofpels are to be foimd therein , but many of them turned , and fome
artfully enough, to favour the Mohammedan fyflem. From the depgn
of the whole, and the frequent interpolations oj /lories and paff'ages where¬
in Mohammed is Jfokcn of and foretold by name, as the meff'enger of
God, and the great prophet who was to perfect the difpenfation of Jefus,
it appears to be a mofi barefaced forgery. One particular I obferve
therein induces me to believe it to have been dreff'ed up by a renegade
Chriftian, fiightly znjl rubied in his new religion , and not educated a

* §. IV. p. 74. f In not. ad cap. 3. p. 43.

Mohammedan,

To the READER. ix

Mohammedan, (imlefs the fault be imputed to the Spanifh, or perhaps
the Italian tranjlator , and not to the original compiler-,) I mean the giv¬
ing to Mohammed the title of Meffiah, and that not once or twice on¬
ly, but in fever al places ; whereas the title of the Meffiah, or, as the
Arabs write it, al Mafih, i. e. Chrift, is appropriated to Jeffis in the
Koran, and is confantly applied by the Mohammedans to him, mid
never to their own prophet. 'The pajfages produced from the Italian MS.
by Mr. de la Monnoye are to be J'een in this Spanifh verjion almojl
word for word.

But to return to the following work. Tho' I have freely cenfured
the former tranfations of the Koran, I would not therefore be JuJbeSted
of a dejign to make my own pafs as free from faidts : J am very fenfl-
ble it is 7iot and I make no doubt but the few who are able to difcern
them , and know the difficulty of the undertaking , will give tne fair
quarter. I likewife flatter myfelf that they , and all conflderate perjons,
will excufe the delay which has happened in the publication of this
work ; when they are informed , that it was carried on at leifure times
only , and amidfl the necejfary avocations of a troublcfome profeflion.

CORRIGENDA & ADDENDA.

IN the Preliminary Difcourfc. Page 5. line 3. for Thahir, read Air. P. 7. in quot. 10. f. 25, r. r$. P. i3. ftrilce
out the firft note entirely. P. 21. 1. 22, 23. f. is forbidden by the Koran , r, was forbidden by Mohammed . P. 4 rA
1. 16. f. Abd'al Motalleb , r. Al Motalleb . P. 5X. 1. 3. f. Oreitah, r- Oreikat , P. 78. in quot. 4. ftrike out the

words in Kor. c. 79. P. 86. in quot. 1. f. 9. r. 14. P. 96, 1. 35. f. Tanfim , r. Tafnim. P. 117. I. 2. f. Tufof fur -

named al Hejdj, r. al Hejdj Ebn T'ufof. P. 157* i* 5. after Arabia, add, and Pcrfa.

In the Koran and. Notes. P. 10. in the notes, col. 2. line 15. add. And flcm*t he heifer dire bled to be fain for the expia¬
tion of an uncertain murder . See Deut- xxi. 1 — 9. P. 38. in the notes, col. 1. 1. 14. f. another daughter , r. a fifler . P.

51. in the notes, col. 1. 1. 1. and P. 55. in the notes, col. 1. the laft line but one, f. Abi, r. Obba. P.73, in the notes,
col. 2. 1. 3, 4. f. What if I Jhouldbe blind ? r. What tho ’ / be blind? for he really was fo. P. 86. text, 1. I <j, 16. f.
Without additig thereto the murder of another foul, or without committing , r. Without having fain a foul , or committed See.
P. 94. text, 1. io.'ftrike out the word inconfiderate . P. 95. in the notes, col. 2. 1. 7, 8. f. Am Ebn Malcc , r. Malcc
EbnAns. F. m. text, 1. 9, 10. f. by nccefp.ty cat of r. cat of by necefity . P. 128. text, I. 14. f. and ajfemble the
inhabitants that they may bring , r . perfons who may af'cmblc and bring. Sec. P. 154. in note c. f. §. VIII. r. §. VII.
P. 168. text, 1. 24. f. had , r. hath , and f. behaved , r. behave. P. 182. text, 1. 21, llrike out alfo . P. 1S9. in the
notes, col. 2. 1. 23. f. Thofe , r. They. P. 213. in the notes, coh 1. I. 5. ftrike out the words, they being of the fame
tribe 5 and add, Abulfcda fays thefe people dwelt near fahuc, and that they were net of the fame tribe with Shoaib. See
alfo Gcogr. Nub. p. xio. P. 246. in the notes, col. 1. 1. 5. add, who reigned in Oman. See Poc. Spec. p. 42. P.257,

text, 1- the Jaft, f. befiow, r. befowed. P. 299. in the notes, col. s. 1, 9. ftrike out the words, the prophet . See chap.
36. P. 342. in the quot. f. §. V. r. §. VI. P. 371. in the quot. f. 55. r. 33. P. 477. in the notes, col. 2. 1.
f. dufy, r. dusky .

A TABLE of the Sections of the PRELIMI¬
NARY DISCOURSE.

SECT. i.

F the Arabs before Mohammed*, or, as they exprefs it, in
the Time oi Ignorance ; their Hiflory , Religion , Learning ,
and Cuftoms p. i

2. Of the State of Chriftianity, particularly of the Eaftern Churches ,

and of Judaifin, at the "Time of Mohammed* j appearance : and
of the methods taken by him for the ejlablifhing his Religion , and

the circit??iftances which concurred thereto

3, Of the Koran, itfelf, the Peculiarities of that Bo:k ; the Manner

of its being written and publifhed, and the general Defign of it 56

4. Of the Do ft vines and pofitive Precepts of the Koran, which relate

to Faith and religious Duties
Of certain negative Precepts in the Koran

70
122

6. Of the Inftitutions of the Koran in Civil Affairs 132

7. Of the Months commanded by the Koran to be kept facred *, and of the

fetting apart of Friday for the efpecial Service of God 147
8* Of the principal Sells among the Mohammedans *, and of thofe who

have pretended to Prophecy among the Arabs, in or ftnee the

Lime of Mohammed.

A TABLE of the C

151

of the KORAN

CHAP. x.

NT IT L

7 verfes

In titled , The Cow

The Preface, or Introduction

Intitle d ,
Intitled ,
Intitled ,
Intitled ,
Intitled ,
Intitled ,

The Family of Imran •,
Women; cont. 175 verfe

verfes

The Table

Cattle ; cont. 165 verfes
Al Araf ; cont. 206 «;

verfes

9. Intitled ,

10.

1 1.

12.

Intitled \ Jonas *, cont. 109 vet
Intitled r, Hun ; cont . 123 verf

rfes
verfes
rnmun
fes

verfe

Intitled ,

13. Intitled ,

14. Intitled , Abraham

Joseph ,
Thunder

aw*. 1 1 1 verfes

Intitled ,
16. Intitled ,

17*

18.

Al Hej
The Bee

Intitled ,

The Night- Journey *,
Intitled , The Cave ; C0///. 1 1 1

19. Intitled , Mary *, 80

20- Intitled , T. H *, 00;;/. 134
2 1 . Intitled , The Prophets ; c
22. Intitled , The Pilgrimage 3

■0;/£. 43 verfes
cont . 52 verfes
cont . 99 verfes

?rfes

cont .
verfe

cont

vfes

verfe

■fi

containing

p. x

117

i39
148
166

i75

187

200

205

2x0

214

227

238

249

236

. ‘ '

265

274

CHAP.

A TABLE of the CHAPTERS.

CHAP. 23. Intitled, The True Believers ; cont. 118 verfes

24. Intitled , Light ; cont. 74 verfes

Intitled , Al Forkan ; cont. 77 verfes

15.
2 6.

27.

28.

Intitled , The Poets ; row/. 227 verfes
Intitled , The Ant; cont. 93 verfes
Intitled \ The Story ; cont. 87 verfes

2 9. Intitled , The Spider; cont. 69 verfes

30. Intitled , The Greeks ; cont. 60 verfes

.3 1 . Int it led,
3 2 . Intitled ,

Lokman ;
Adoration

row/. 34 verfes

; row/. 29 verfes

33. Intitled , The Confederates ;

; row/. 73 verfes
cont. 54 verfes
35. Intitled , The Creator ;

34. Intitled , Saba

cont. 45 verfes

6. Intitled , Y. S ; cont. S3 verfes

Intitled , Thofe who rank themfelves in Order

37-

38.

Intitled) S ; cont. 8 6 verfes

39. Intitled) The Troops ; row/. 75 verfes

40. Intitled) The True Believer ; cont. 85 verfes

41. Intitled) Are diftindtly explained ; cont. 54 verfes

42. Intitled) Confultation ; row/. 53 verfes

43. Intitled) The Ornaments of Gold ;

p. 28 1
287
296
302

3°9

316

325
33°
335
33y
3 + i
352

357

361

cont. 182 v. 3 6(5

372

44. Intitled) Smoke ; row/. 57 verfes

cont. 89 verfes

45-

46.

47*

48.

Intitled)

The Kneeling

row/. 36 verfes

Intitled) Al Ahk.af ; cont. 35 verfes
Intitled , Mohammed ; row/. 38 verfes

Intitled) The Victory ; row/. 29 verfes

49. Intitled) The inner Apartments ; row/. 18 verfes

50. Intitled, K ; cont. 45 verfes

5 1. Intitled) The Difperfing ; cont. 60 verfes

52. Intitled , The Mountain ; row/. 48 verfes

53. Intitled, The Star ; cont. 61 verfes

54-

55-

56.

57*

58.

59*

60.

Intitled , The Moon ; cont . 55 verfes
Intitled , The Merciful ; 78 verfes

Intitled , The Inevitable ; 99 verfes

Intitled , Iron ; cont . 29 verfes
Intitled , She who difputed ; ra///. 22 verfes
Intitled , The Emigration re/;/1. 24 verfes
Intitled , She who is tried ; 13 verfes

6x. Intitled , Battle Array ; cont. 14. verfes

6 2. Intitled , The AfTembly ; i 1 verfes

63. Intitled \ The Hypocrites ; 11

64. Intitled , Mutual Deceit j

jerfes

6k.

66.

67.

68.

row/ 1 S verjes
Intitled) Divorce ; row/. 12 verfes
Intitled) Prohibition ; row/. 1 2 verfes
Intitled, The Kingdom ; row/. 30 verfes
Intitled) The Pen ; row/. 52 verfes

377

383

3S9

393

396'

40 x

403

406

409

412

4i7

419

421

424

426

428
43i
434
43 7

440

443

446

449

450

45 f

45 2

454

455
458

460

C FI A P.

A TABLE of the CHAPTERS.

CHAP. 69. Inli tie A , The Infallible ; cont. 52 verfes

Intitle d , The Steps ; cont. 44 verfes
Inti tied, Noah ;

7°.

71*

72. In tit led.

cont. 28 verfes
The Genii

cont. 28 verfes

73. Int it led. The Wrapped up ; cont. 19 verfes

7 4. Intitled , The Covered

75-

76.

co?z£. 55 wr/w
Intitled, The Refurrection r&zrt. 40 verfes

P- 4^3

464

466

467
469

47 1
473
475

Intitled , Man •, co/z/. 3 1 verfes

77. Intitled , Thofe which are fent ; cont. 50 verfes

78. Intitled , The News ; co;z/. 40 verfes

79. Intitled, Thofe who tear forth ; cont. 46 verfes

80. Intitled, He frowned ; cont. 42 verfes

81. Intitled , The Folding up ; cont. 29 verfes

82. Intitled, The Cleaving in funder ; cont. 19 verfes
Intitled, Thofe who give fhortMeafure or Weight; cont. 36 v. ib.

477

47 8
479

48 1
48 2

483

Intitled, The Rending in funder ; cont. 23 verfes
Intitled, The Celefiial Signs; cont. 22 verfes

Intitled, The Star which appeareth by Night ; cont. 17 verfes 487

Intitled, The mod High ; cont. 19 verfes

83-

8 CL.

8 5-
86.

87.

88. Intitled, The Overwhelming ; cont. 26 verfes

89. Intitled, The Day -Break ; cont. 30 verfes

90. Intitled , The Territory ; cont. 20 verfes

91. Intitled, The Sun ; cont. 15 verfes

92. Intitled, The Night ; cont. 21 verfes

93. Intitled, The Brightnefs ; cont. 11 verfes

94. Intitled, Have we not opened ; cont. 8 verfes

485

486

Intitled,

The Fig ;

cont. 8 verfes

Intitled, Congealed Blood

cont. 19 verfes

95-

96.

97-

98.

99.

100.

10 1. Intitled, The Striking ; cont. 10 verfes

102. Intitled , The emulous Defire of multiplying

103. Intitled, The Afternoon ; cont. 3 verfes

104. Intitled , The Slanderer ; cont. 9 verfes

Intitled, The Elephant ; cont. 5 verfes
Intitled, Koreish ; cont. 4 verfes

Intitled , Al Kadr ; cont. 5 verfes

Intitled, The Evidence; cont. % verfes

Intitled, The Earthquake ; cont. 8 verfes

Intitled , The War-Horfes which run fwiftly ; cont. 1 1 verfes

cont. S verfes

105.

1 06.

107.

108.

109.

no.

Intitled, Necefiaries ; cont. 7 verfes
Intitled , At Cawthar ; cont. 3 verfes
Intitled , The Unbelievers ; cont. 6 verfes
Intitled, A fli fiance ; cont. 3 verfes

111. Intitled, Abu Eaheb ; cont. 5 verfes
1 1 2. Intitled, The Declaration of God’s Unity ; cont. 4 verfes

1 13. Intitled , The Day-Break ; cont. $ verfes

1 1 4, Intitled , Men ; containing 6 verfes

488

ibid.

489
491

49 2

493
ibid.

494

495

496

497
ibid.

498

499
ibid.

500

ibid.

501
ibid.

503

504
ibid.

505

506

ibid.

507

ibid.

508

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Sectio n

Of the Arabs before Mohammed ; or, as they exprefs it,

y their Hiftory, Religion ,

in the Time

of Ignorance

Learning, and Cufloms .

H E Arabs , and the country they inhabit, which them- Arabia,
felves call Jezirat al Arab , or the Penirifula of the Ara -
bians, but we Arabia , were fo named from Araba , a fmall
territory in the province of Tehama 1 •> to which Tarab the
fon of Kahtdn , the father of the ancient Arabs gave his name, and
where, fome ages after, dwelt Ifmael the fon of Abraham by Hagar.

The Chriflian writers for feveral centuries fpeak of them under the
appellation of Saracens j the moil certain derivation of which word
is from Jhark, the eafi, where the defendants of fodian, the Kahtdn
of the Arabs, are placed by MoJisx, and in which quarter they
dwelt in refpe<5l to the Jews 3.

The name of Arabia (ufed in a more extenfive fenfe) fometimes Its extent
comprehends all that large tradl of land bounded by the river Eu¬
phrates, the Perfian gulph, the Sindian , Indian , and Red leas, and
part of the Mediterranean: above two thirds of which country, that
is, Arabia properly fo called, the Arabs have pofTeffed almoft from
the flood j and have made themfelves mailers of the reft, either by
fettlements, or continual incurfions j for which reafon the 'Turks and
Perfans at this day call the whole Arabijldn, or the country of the
Arabs.

But the limits of Arabia, in its more ufual and proper fenfe, are
much narrower, as reaching no farther northward than the Ifthmus ,
which runs from Aila to the head of the Perfian gulph, and the bor-

3 Pococlc. Specinr Hift. Arab. 33.

2 Genef. x. 30

3 See Pocock, Specim. 3 3, 34.

ders

The Preliminary Dlfcourfe.

Se£t. I.

ders ot

Ciifa ; which

comprehended under the name of Arabia the Happy
geographers make Arabia Petrcea to belong partly to Egypt,

d the defart Arabia they call the departs

of land the Greeks nearly

The eaftern

And

ixon.

divi-

Arabia

viz. Taman, Hej

. O # J

‘Tehama, Najd, and Tamdma

provinces ,

which fome add Bahrein , as a fixth, but this province the more

make Dart of Irak 3: others reduce them all to two. Taman and He

• A

the laft including

jaz,

and Tamdma

Najd \

The pro¬
vince of

Tam nn .

The province of Tama?t, fo called either from its fituation to the
right hand, or fouth of the temple of Mecca , or elfe from the happi-
nejs and verdure of its foil, extends itfelf along the India n ocean
from Aden to cape Rafalgat ; part of the Red fea bounds it on the
weft and fouth fides, and the province of Hejaz on the north4. It
is fubdivided into feveral lefler provinces, as Hadra?naut, Shi hr , Oman ,
Najrdn, &c. of which Shihr alone produces the frankincenfe *.
The metropolis of Taman is Sanaa, a very ancient city, in former
times called Ozal, and much celebrated for its delightful fituation;
but the prince at prefent reftdes about five leagues northward from
thence, at a place no lefs pleafant, called Hijh almawdheb, or the
Cajile of delights 6.

This country has been famous from all antiquity for the hap*
pinefs of its climate, its fertility and riches ?, which induced Alexan¬
der the Great , after his ^return from his Indian expedition, to form
a defign of conquering it, and filing there his royal feat; but his
death, which happened foon after, prevented the execution of this
project 8. Yet in reality, great part of the riches which the ancients
imagined were the produce of Arabia , came really from the I?idies3
and the coafts of Africa ; for the Egyptians, who had engroffed that
trade, which was then carried on by way of the Red fea, to them-
felves, induftrioufly concealed the truth of the matter, and kept their
ports fhut to prevent foreigners penetrating into thofe countries, or
receiving any information thence: and this precaution of theirs on
the one fide, and the defarts, unpaffable to ftrangers, on the other, were
the reafon why Arabia was fo little known to the Greeks and Romans.
The delightfulnefs and plenty of Taman are owing to its mountains ;

1 Golius ad Alfragan, 78. 79. a Strabo fays Arabia Felix was in his time divided into

five kingdoms. 1. 16. p. 1 129. 3 Gol. ad Alfragan. 79. 4 La Roque, Voyage de l’Arab. heur.

121. S Gol. ad Alfragan. 79. 87. 6 Voyage de PArab- hcur. 232. 7 V- Dionyf. Pcrie-

gel. v. 927, &c. > Strabo. 1* 16, p. 1132. Arrian. 161.

for

Preliminary

for all that part which lies along the Red fea, is a dry, barren defart,
in fome places 10 or 12 leagues over, but in return bounded by thofe
mountains, which being well watered, enjoy an almoft continual
fpring, and beftdes coffee, the peculiar produce of this country, yield
great plenty and variety of fruits, and in particular excellent corn,
grapes, and fpices. There are no rivers of note in this country, for
the ftreams which at certain times of the year defcend from the
mountains, feldom reach the fea, being for the moft part drunk up
and loft in the burning fands of that coaft *.

The foil of the other provinces is much more barren than that of
Taman ; the greater part of their territories being covered with dry
fands, or riling into rocks, interfperfed here and there with fome fruit¬
ful fpots, which receive their greateft advantages from their water
and palm trees.

The province of Hejdz , fo named becaufe it divides Najd from The Pr°"
1 Tehama , is bounded on the fouth by Taman and Tehama , on the weft
by the Red Tea, on the north by the defarts of Syria , and on the eaft
by the province of Najd \ This province is famous for its two
chief cities Mecca and Medina , one of which is celebrated for its
temple, and having given birth to Mohammed and the other for being
the place of his relidence, for the laft tdh years of his life, and of his
interment.

Mecca , fometimes alfo called Becca , which words are fynonymous,
and fignify a place of great coneourje, is certainly one of the moft cn c
ancient cities in the world : it is by fome 3 thought to be the Mefa
of the fcripture 4, a name not unknown to the Arabians , and fup-
pofed to be taken from one of Ifmael' s fons s. It is feared in a ftony
and barren valley, furrounded on all lides with mountains 6. The
length of Mecca from fouth to north is about two miles, and its
breadth from the foot of the mountain Ajyad , to the top of another
called Koaikadn , about a mile 7. In the midft of this fpace ftands the
city, built of ftone cut from the neighbouring mountains 8. There
being no fprings at Mecca9, at leaft none but what are bitter and
unfit to drink IO, except only the well Zemzem , the water of which,
tho’ far the beft, yet cannot be drank for any continuance, being
brackifh, and caufing eruptions in thofe who drink plentifully of
it ”, the inhabitants are obliged to ufe rain water which they catch

* Voy. de I'Arab. heur. 121. 123. 153* 2 V. Gol. ad Alfrag. 9S. Abulfcda Defer. Arab. p.

3 R. Saadias in. verfion. Arab. Pentat. Sefer Juchafm. 135. b. 4 Gen x. 30. s Gol. ad Al¬
frag. 82. See Gen. xxv. 15. 6 Gol. ib. 98. See Pitts's Account of the religion and manners of the

Mohammed mis. p. 96. 7 Sharif al Edrifi apud Poc. Specim. 122. 8 Ibid. 9 Gol. ad Alfragan,

99. 10 Sharif al Edrili ubi fupra, 124. 11 Ibid. Sc Pitts ubi fupra. p, 1 or.

b 2

Se£t. I. "The

Medina.

in cifterns '
to bring water

The Preliminary foifcourfe. Sedt. I.

being fufHcient, feveral attempts were made

thither from
Mohammed’s time

men

Koreijl

with water from mount Arafat
feCted not many years ago, t
i Sotimdn the Turkijh Emperor1

at a great expence to fupply the city

wife of

But long before this, another aque¬

duct had been made from a fpring at a confiderable diftance,

tader

finifhed by the Khaltf al Mok

what are common in the defarts, tho’ the

ward from

Marbaa , about three miles

city, where he ufually refides. Havin
' their own growth, they are obliged tc
nd Hajhem, Mohammed' s great-grandfathe

from

or his tribe, the more effectually to

pointed two caravans to fet out yearly for that purpofe, the one In

fummer

thefe caravans of purveyours are
Koran. The provifions brought bv them were. di_

flributed alfo twice a year, viz.

They

month

and at the

rims

ty from the adjacent country, and with grapes from 'TayeJ] about lixty
miles diftant, very few growing at Mecca. The inhabitants of this
city are generally very rich, being confiderable gainers by the prodi-

all nations at the yearly pilgri-

almoft

CJ X X # * CJ

mage, at which time there is a great fair or mart for all kinds of
merchandize. They have alfo great numbers

camels

of cattle, and particu-
however the poorer fort cannot but live very indif¬
ferently, in a place where almoft every neceflary of life mull be pur-
chafed with money. Notwithftanding this great fterility near Mecca ,
yet you are no fooner out of its territory, than you meet on all fides
with plenty of good fprings and ftreams of running water, with a
great many gardens and cultivated lands6.

The temple of Mecca , and the reputed holinefs of this territory,
will be treated of in a more proper place.

Medina , which till Mohammed's retreat thither was called Tathreb
is a walled city about half as big as Mecca7, built in a plain, fait in

1 Gol. ad Alfrag. 99. * lb.

6 Sharif al Edrifi ubi fupra. 125,

3 Sharif al Edrifi ubi fupr.

7 Id. Vulgo Gcogr, Nubienfis. 5

4 Idem ib

5 Poc. Spec. 51 „

many

Sea. L

The Preliminary Difcourfe .

many places, yet tolerably fruitful, particularly in dates, but more
efpecially near the mountains, two of which, Ohod on the north, and
Thabir on the fouth, are about two leagues diftant. Here lies Mo¬
hammed interred ' in a magnificent building, covered with a cupola,

and adjoining to the eaft fide of the great temple, which is built in
the midft of the city \

The province o £ Tehama was fo named from the ‘vehement heat of The pro -
itsfandy foil, and is alfo called Ganr from its low fituation; it is bound-
ed on the weft by the Red fea, and on the other fides by Hejaz and e ama"
Taman , extending almoft from Mecca to AdetO .

The province of Najd , which word fignifies a rijing country , lies The pro-
between thofe of Tamama , Taman and Hejaz , and is bounded on of
the eaft by Irak*.

The province of Tamama , alfo called Arud from its oblique fitua- The pro-
tion, in refpedt of Taman , is furrounded by the provinces of Najd, X.inc® of
Tehama , Bahrein , Oman , Shihr, Hadramaut , and Saba. The chief amama‘
city is Tamama, which gives name to the province: it was anciently
called Jaw , and is particularly famous for being the refidence of
Mohammed' & competitor, the falfe prophet Mofeilama r.

The Arabians, the inhabitants of this fpacious country, which they The a-
have poflefled from the moft remote antiquity, are diftinguiftied by their
own writers into two clafies, viz. the old lojl Arabians, and the prefent.lv, otlaf-
The former were very numerous, and divided into feveral tribes, <«. i

Najd.

which are now all deftroyed, or elfe loft and fwallowed up among the ^ehnet
other tribes, nor are any certain memoirs or records extant concern- rails,
ing them 6 j tho’ the memory of fome very remarkable events, and the "
cataftrophe of fome tribes have been preferved by tradition, and fince
confirmed by the authority of the Koran.

1 Tho1 the notion of Mohammed's being buried at Mecca has been fo long exploded, yet feveral
modern writers, whether thro* ignorance or negligence I will not determine, have fallen into it. I
fhali here take notice only of two ; one is Dr. Smith , who having lived fome time in Turkey , feems
to be inexcufable : that gentleman in his Epiftles de moribus ac inJHtutis Turcarum , no lefs than
thrice mentions the Mohammedans viTiting the tomb of their prophet at Meccay and once his being
born at Medina , the reverfe of which is true (See Ep. i. pag. 22. Ep. z. pag. 63 and 64.) The other
is the publifher of the laft edition of Sir J. Mandevile's travels, who on his author’s faying very
truly (p. 50.) that the faid tomb was at Methone (i. e. Medina) , undertakes* to corredl the name of
the town, which is fomething corrupted, by putting at the bottom of the page, Mecca . The Abbot
de Vertot in his hiflory of the order of Malta (vol. 1. p. 410. ed. 8vo») feems alfo to have confounded
thefe two cities together, tho’ he had before mentioned Mohammed's fepulchre at Medina . However
he is certainly miftaken, when he fays that one point of the religion, both of the Chrijlians and
Mohammedans , was to vifit, at leaft once in .their lives, the tomb of the author of their refpe&ive
faith. Whatever may be the opinion of fome Chrijlia?isy I am well allured the Mohammedans think
themfelves under no manner of obligation in that refpedl. * Gol. ad Alfragan. 97. Abulfeda
Defer. Arab, p. 40. 3 Gol. ubi fup. 95, A lb. 94, 5 lb. 95. 6 Abulfarag. p. 159.

The

The tribe
of Ad.

The Preliminary Difcourfc. Se&. I.

The inoft famous tribes amongft thefe ancient Arabians were Ad,

‘ Thamud , Tfajm, Jadts , the former Jorham , and Amalek.

The tribe of Ad were defended from Ad , the fon of Aws ', the
fon of Aram % the fon of Sem, the fon of Noah , who after the con-
fufion of tongues fettled in al Ahkdf, or the winding fands in the pro¬
vince of Hadramaut, where his pofterity greatly multiplyed. Their
firft king was Sheddd the fon of Ad, of whom the eaftern writers
deliver many fabulous things, particularly that he finifhed the magni¬
ficent city his father had begun, wherein he built a fine palace,
adorned with delicious gardens, to embellifli which he fpared neither
coft nor labour, propofing thereby to create in his fubjedts a fuper-
ftitious veneration of himfelf as a God This garden or paradife
was called the garden of Irem , and is mentioned in the Koran*, and
often alluded to by the oriental writers. The city, they tell us, is ftill
flanding in the defarts of Aden, being preferved by providence as a
monument of divine juftice, tho’ it be invifible, unlefs very rarely,
when God permits it to be feen, a favour one Colabah pretended to have
received in the reign of the Khali/ Mo dwiy ah, who fending for him to
know the truth of the matter, Colabah related his whole adventure j
that as he was feeking a camel he had loft, he found himfelf on a
fudden at the gates of this city, and entering it faw not one inha¬
bitant, at which being terrified, he ftayed no longer than to take
with him fome fine ftones which he fhewed the Khalifa,

The defendants of Ad in procefs of time falling from the worfhip
of the true God into idolatry, God fent the prophet Hud (who is
generally agreed to be He her 5 ) to preach to and reclaim them. But
they refufing to acknowledge his million, or to obey him, God fent
a hot and fuffocating wind, which blew feven nights and eight days
together, and entring at their noftrils paft thro’ their bodies 7, and
deftroyed them all, a very few only excepted, who had believed in
Hud , and retired with him to another place 8. That prophet after¬
wards returned into Hadramaut, and was buried near Hafec, where
there is a fmall town now ftanding called Kabr Hud, or the fepulchre
of Hied. Before the Adites were thus feverely punifhed, God to
humble them, and incline them to hearken to the preaching of his
prophet, afflidted them with a drought for four years, fo that all
their catde perilhed, and themfelves were very near it; upon which

1 Or Uz. Gen. x. 22. 23. . 2 V. Kor. c. 89. Some make Ad the fon of Amalek , the fon of

Ham 5 but the other is the received opinion. See D’Herbel. 51. 3 V. Eund. 498. A Cap. 89.

* D’Hcrbel. 51. 6 The Jews acknowledge Heber to have been a great prophet. Seder Olam. p. 2.

r Al B-idawi. 8 Poc. Spec. 35.

they

Se£t I. "The Preliminary Difcourfe . 7

they fent Lohndn (different from one of the fame name who Ii^ed in
David's time) with 60 others to Mecca to beg rain, which they not
obtaining, Lohndn with fome of his company ffaid at Mecca , and there¬
by efcaped deftrudtion, giving rife to a tribe called the latter Ad, who
were afterward changed into monkeys. *.

Some commentators on the Koran * tell us thefe old Adites were
of prodigious ftature, the largeft being; 100 cubits high, and the lead:

60 ; which extraordinary fize they pretend to prove by the teftimony
of the Koran3.

The tribe of L’hamud were the pofterity odThamud the fon of Ga- The tribe
ther 4 the fon of Aram , who falling into idolatry, the prophet Saleh
was fent to bring them back to the worfhip of the true God. This
prophet lived between the time of Hud and of Abraham , and there¬
fore cannot be the fame with the patriarch Selah , as Mr. d’Herbelot
imagines K The learned Bochart with more probability takes him to
be Phaleg 6. A fmall number of the people of Tbamud hearkened to
the remonftrances of Saleh, but the red: requiring, as a proof of his
midion, that he fhould caufe a fhe-camel big with young to come
out of a rock in their prefence, he accordingly obtained it of Go d,
and the camel was immediately delivered of a young one ready wean¬
ed ; but they inftead of believing, cut the hamftrings of the camel
and killed her; at which adt of impiety God being highly difpleafed,
three days after ftruck them dead in their houfes by an earthquake
and a terribe noife from heaven, which, fome 7 fay, was the voice of
Gabriel the archangel crying aloud, Die all of you. Saleh with thofe
who were reformed by him, were faved from this deftrudtion ; the
prophet going into Palejline , and from thence to Mecca s, where he
ended his days.

This tribe firfl dwelt in Taman, but being expelled thence by Ham-
yar the fon of Saba 0, they fettled in the territory of Hejr in the
province of Hejaz, where their habitations cut out of the rocks,
mentioned in the Koran lo, are ffill to be feen, and alfo the crack of
the rock whence the camel iffued, which as an eye witnefs1* hath
declared, is 60 cubits wide. Thefe houfes of the Thamudites being
of the ordinary proportion, are ufed as an argument to convince thofe
of a miftake who make this people to have been of a gigantic
ftature I2.

1 Poc. Spec. 36. 2 Jallalo’ddin & Zamakhihari. 3 Kor. c. 7. 4 Or Gether. V. Gen. x. 23;

s D’Herbel. Bibl. Orient. 740. 6 Bochart Geogr. Sac. 7 See D'Herbel. 366. s Ebn

Shohnah. 9 Poc. Spec. 57. 10 Kor. cap. *5. 11 Abu Mufa al Afhari. 1% V. Poc. Spec. 3

The Preliminary Difcourfe.

Se&. I.

Tljc tragical definitions of thefe two potent tribes are often in¬
filled on in the Koran , as inflances of G o d’s judgment on obftinate
unbelievers.

The tribes The tribe of T ’afm were the pofterity of Lud the fon of Sem, and

and Tjadh. of the defeendants of J ether \ Thefe two tribes dwelt pro-

mifeuoufly together under the government of Taf?n, till a certain ty¬
rant made a law, that no maid of the tribe of Jadts fhould marry, unlefs
firft defloured by him 2 ; which the yadijians not enduring, formed a
confpiracy, and inviting the king and chiefs of Taftn to an entertain¬
ment, privately hid their fwords in the land, and in the midft of
their mirth fell on them and flew them all, and extirpated the great-
eft part of that tribe j however the few who efcaped obtaining aid of
the king of Taman, then (as is faid) Dhu Habjhan Ebn Akrdn 3, aflaulted
yadts and utterly deftroyed them, there being fcarce any mention made
from that time of either of thofe tribes4.

The tribes The former tribe of yorham (whofe anceftor fome pretend was one

and r^e Perf°ns faved in the ark with Noah, according to a Mo -

lek. hammedan tradition1) was contemporary with Ad, and utterly perifti-

ed6. The tribe of Amalek were defeended from Amalek the fon of
Eliphaz the fon of Efau 7, tho’ fome of the oriental authors fay Ama¬
lek was the fon of Ham the fon of Noah* , and others the fon of
Azd the^ fon of Sem 9. The pofterity of this perfon rendered them-
felves very powerful10, and before the time of yofeph conquered the
lower Egypt under their king Walid, the firft who took the name of
Pharaoh, as the eaftern writers tell us ” ; feeming by thefe Amalekites
to mean the fame people which the Egyptian hiftories call Phoenician
fhepherds 1 2. But after they had pofieffed the throne of Egypt for
fome defeents, they were expelled by the natives, and at length to¬
tally deftroyed by the Ifraelites* 3.

The pre- The prefent Arabians , according to their own hiftorians, are fprung

from two flocks, Kahtdn, the fame with yoSlan the fon of Eber
and Adndn defeended in a diredt line from Ifmael the fon of Abra¬
ham and Hagar the pofterity of the former they call al Arab al A-
riba u, i, e. the genuine or pure Arabs, and thofe of the latter al A-

1 Abulfeda. * A like cuftom is faid to have been in fome mannors in England , and alfo in
Scotland, where it was called Culliage or Cullage, having been eftablifhed by K. Ezven andabolifhed
by Malcolm III. See Bayle's Di£t. Art. Sixte IV. Rem. H. 3 Poc. Spec. 60. 4 lb. 37. &c.

* lb. p. 38. 6 Ebn Shohnah. 7 Gen. xxxvi. 12. 8 V. D’Herbelot. p. 110. 9 Ebn

Shohnah, 10 V. Numb. xxiv. 20. 11 Mirat Cainat. l2V- Jofeph. cont. Apion. 1. i. 13 V.

Exod. xvii. 18, &c. 1 Sam. xv. 2. See. Ib. xxvii. 8, 9. 1 Chron. iv. 43. 14, R. Saad. in verC

Arab. Pentat. Gen x. 25. Some writers make Kahtdn a defeendant of Ifmael » but againft the
current of oriental hiftorians. See Poc. Spec. 39. An expreflion fomething like that of St.

Paul who calls himfelf an Hebrew of the Hebrews. Philipp, iii. 5.

rab

SedV. I. The Preliminary Difcouffe. 9

rab al mojiareba , i. e. naturalized or infititious Arabs , tho’ fome
reckon the ancient loft tribes to have been the only pure Arabian
and therefore call the pofterity of Kahtan alfo Motareba , which
word likewife lignifies in/ititious Arabs , tho’ in a nearer degree than
Mojiareba ; the defcendants of IJ'mael being the more diftant graft.

The pofterity of Ifmael have no claim to be admitted as pure A-
rabs j their anceftor being by origin and language an. Hebrew, but
having made an alliance with the yorhamites, by marrying a daughter
of Modad, and accuftomed himfelf to their manner of living and lan¬
guage, .his defcendants became blended with them into one nation.

The uncertainty of the defcents between IJ'mael and Adnajz, is the
reafon why they feldom trace their genealogies higher than the latter,
whom they acknowledge as father of their tribes; the defcents from
him downwards being pretty certain and uncontroverted *.

The genealogy of theft tribes being of great ufe to illuftrate the
Arabian hiftory, I have taken the pains to form a genealogical table
from their moft approved authors, to which I refer the curious.

Befides thefe tribes of Arabs, mentioned by their own authors,
who were all defcended from the race of Sem , others of them were
the pofterity of Ham by his fon Cujh, which name is in icripture
conftantly given to the Arabs and their country, tho’ our verfion
renders it Ethiopia ; but ftridtly fpeaking, the Cujhites did not inhabit
Arabia properly fo called, but the banks of the Euphrates and the
Eerfian gulph, whither they came from Chuzejldzi or Sujiana, the
original fettlement of their father 2. They might probably mix thein-
felves in procefs of time with the Arabs of the other race, but the
eaftern writers take little or no notice of them.

The Arabians were for fome centuries under the government ofTheir £°'
the defcendants of Kdhtazi-, Tdrab, one of his fons, founding the king- vernmtnt'
dom of Taman , and jorham, another of them, that of Hejdz.

The province of Taman, or the better part of it, particularly the The king-
provinces of Saba and Hadramaut , was governed by princes of the
tribe of Hamyar , tho’ at length the kingdom was translated to the rites m n
defcendants of Cahldn his brother, who yet retained the title of king maH-
of Hamyar, and had all of them the general title of Tobba, which
Signifies fiiccejfor, and was affedted to this race of princes, as
that of CceJ'ar was to the Roman emperors, and Khaltf to the fuccef-
fors of Mohammed. There were feveral lefler princes who reigned
in other parts of Taman, and were moftly, if not altogether, fubjedt

1 Poc. Spec. p. 40. 2 V. Hyde Hift. RcL vetcr. Perfar. p. 37.

c to

The innn
dation of
dram*

The Preliminary Difcourfe.

Sea. I.

to the king of Ha my ar whom they called the great king , but of thele
hiftory has recorded nothing remarkable or that may be depended
upon

The firft great calamity that befell the tribes fettled in Taman was
the inundation of Aram , which happened foon after the time of
Alexander the great , and is famous in the Arabian hiftory. No lefs
than eight tribes were forced to abandon their dwellings upon this
occafion, fome of which gave rife to the two kingdoms of Ghafj'an
and Hira. And this was probably the time of the migration of thofe
tribes or colonies which were led into Mefopotamia by three chiefs,
ecr , Modar , and Rabza, from whom the three provinces of that
country are ftill named Diyar Beer , Diyar Modar , and Diyar Rabia \
Abdjhems, furnamed Saba , having built the city from him called Sa¬
ba , and afterwards Mareb, made a vaft mound or dam 3 to ferve as a
bafon or refervoir to receive the water which came down from the
mountains, not only for the ufe of the inhabitants, and watering their
lands, but alfo to keep the country they had fubjedted in greater awe
by being matters of the water,
above their city, and was by them efteemed fo ftrong, that they were
in no apprehentton of its ever failing. The water rofe to the height
of almoft 20 fathom, and was kept in on every ttde by a work fo
folid, that many of the inhabitants had their houfes built upon it.
Every family had a certain portion of this water diftributed by aque-

This building flood like a mountain

dudls. But at length God

being highly difpleafed at their

great

pride and infolence, and refolving to humble and difperfe them, fent
a mighty flood which broke down the mound by night while the
inhabitants were afleep, and carried away the whole city with the
neighbouring towns and people 4.

The tribes which remained in Taman after this terrible devaftation,
ftill continued under the obedience of the former princes, till about
jo years before Mohanuzzed, when the king of Ethiopia fent over for¬
ces to aflift the Cbrijlians of Taman againft the cruel perfecution
of their king Dhu Now as , a bigotted Jew, whom they drove to that
extremity, that he forced his horfe into the fea, and fo loft his life
and crown5'; after which the country was governed by four Ethio¬
pian princes fucceflively, till Seif the fon of Dhu Tazan of the tribe
of Hamyar obtaining fuccours from Khojru Anujlnrwdn king of Per-
Jia, which had been denied him by the emperor Heraclius , recovered

1 Poc. Spec. p. 65, 66. ~ V. Go], ad Alfrag. p. 232.

Nubicns. p. 52. 1 See Prideaux' s life of Mahomet* p. 61.

3 Poc. Spec.p. 57.

Geogr.

the

Se<ft. I. The Preliminary JDifcourfe. 1 r

the throne and drove out the Ethiopians , but was himfelf flain by
fome of them who were left behind. The Perfans appointed the
fucceeding princes till Yaman fell into the hands of Mohammed , to
whom Bazan , or rather Badhdn} the laft of them, fubmitted, and
embraced his new religion r.

This kingdom of the Hamyarites is faid to have lafted 2020 years %
or as others fay above 3000 3 ; the length of the reign of each prince
being very uncertain.

It has been already obferved that two kingdoms were founded by The fcing-
thofe who left their country on occalion of the inundation of Aram
they were both out of the proper limits of Arabia. One of them and Hira.
was the kingdom of GhaJJdn. The founders of this kingdom were
of the tribe of Azd, who fettling in Syria Damafce?ia near a water
called Ghajfdny thence took their name, and drove out xhe Dajaamian
Arabs of the tribe of Salih , who before poftefted the country4;
where they maintained their kingdom 400 years, as others fay 6oo,
or as Abulfeda more exactly computes 616. Five of thefe princes
were named Hdreth, which the Greeks write Aretas : and one of
them it was whofe governour ordered the gates of Damajcus to be
watched to take St. Paul*. This tribe were Chrijiians , their laft
king being Jabalah the fon of al Ay ham , who on the Arabs fuccefles
in Syria profelfed Mohammedifm under the Khali f Omar ; but receiv¬
ing a difguft from him, returned to his former faith, and retired to
.Conjl ant inop le 6 .

The other kingdom was that of Kira which was founded by Ma-
lec of the defcendants of Cahldn7 in Chaldea or Irak ; but after three

defcents the throne came by marriage to the Lakhmians , called alfo
the Mondars (the general name of thofe princes) who preferved their
dominion, notwithstanding fome fmall interruption by the Perfians ,
till the Khalifat of Abubecr , when al Mondar al Maghrur the laft of
them loft his life and crown by the arms of Khaled Ebn al Walid.
This kingdom lafted 622 years eight months8. Its princes were un¬
der the protection of the kings of Pe?fa3 whole lieutenants they
were over the Arabs of Irak , as the kings of Ghajfan were for the

man emperors over thole 01
for ham the fon of Kahtdn

he fon of Kahtdn reigned in Kejdz , where his pofterity Kingdom
kept the throne till the time of Ifmael , but on his marrying the fj^hn

Modad ’ by whom he had twelve fons, Kidar , one of them, Hejaz,

1 Poc. Spec. p. 63, 64. 2 Abulfeda. 3 Al Jannabi Sc Ahmed Ebn Yufef. 4 Poc. Spec.

P- 76. * 2 Cor. xi. 32. A£ls ix. 24. 6 V. Ock/efs Hift. of the Saracens. Vol. 1. p. 174. 7 Poc.

Spec. p. 66. s lb. p. 74. 9 lb. Sc Procop. in Perf, apud Photium. p. 71. See,

c 2 had

The Preliminary Difcourfe . $e&. I.

had the crown refigned to him by his uncles the Jorhamites x, tho’
others fay the defendants of IJmael expelled that tribe, who retiring
to Johainah , were, after various fortune, at laft all deftroyed by an
inundation \

The fub-

fequent

Govern¬
ment
there to
the time

of Mo -

bammed.

Of the

Govern¬
ment of
Arabia in
fucceed-
ing times.

Of the kings of Hamyar , Hira , Ghajfan , and J or ham, Dr. Pocock
has given us catalogues tolerably exadt, to which I refer the curious s.

After the expullion of the Jorhamites , the government of Hejdz
feems not to have continued for many centuries in the hands of one
prince, but to have been divided among the heads of tribes; almoft in
the fame manner as the Arabs of the defart are governed at this day. At
Mecca an ariftocracy prevailed, where the chief management of affairs till
the time of Mohammed was in the tribe of Korai/h ; efpecially after
they had gotten the cuftody of the Caaba from the tribe of Khozdah +.

Befides the kingdoms which have been taken notice of, there were
fome other tribes, which in latter times had princes of their own,
and formed ftates of leffer note ; particularly the tribe of Kenda s :
but as I am not writing a juft hiftory of the Arabs , and an account
of them would be of no great ufe to my prefent purpofe, I fhall
wave any further mention of them.

After the time of Mohammed , Arabia was for about three centu¬
ries under the Khalifs his fucceffors. But in the year 325 of the Hejra,
great part of that country was in the hands of the Karmatians6, a
new fedt who had committed great outrages and diforders even in
Mecca , and to whom the Khalifs were obliged to pay tribute, that
the pilgrimage thither might be performed : of this fedt I may have
occafion to fpeak in another place. Afterwards Taman was governed
by the houfe of Thabateba , defeended from All the fon-in-law of
Mohammed, whofe fovereignty in Arabia fome place fo high as the
time of Charlemagne. However it was the pofterity of AH, or pre¬
tenders to be fuch, who reigned in Taman and Egypt fo early as the
tenth century. The prefent reigning family in Taman is probably
that of Ayub ; a branch of which reigned there in the 13th centu¬
ry, and took the title of Khalif and Imam, which they ftill retain 7.
They are not poffefl'ed of the whole province of Taman 8, there be¬
ing feveral other independent kingdoms there, particularly that of
Fartach. The crown of Taman defeends not regularly from father
to fon, but the prince of the blood royal who is moft in favour with
the great ones, or has the flrongeft intereft, generally fucceeds. 9.

1 Poc. Spec. p. 45. 2 lb. p. 79. 3 lb. p. 55. feq. 4 V. Ib. p. 41. and Prideat/x's life

of Mahomet . p. 2. 5 V. Poc. Spec. p. 79, See. 6 V. Elmacin. in vita al Radi. 7 Voyage dc

PArab. heur. p. 255. 2 Ib. 153. 273. 9 Ib. 254.-

The

Se<ft. I. "The Preliminary Difcourfe. 1 3

The governors of Mecca and Medina , who have always been of
the race of Mohammed , alfo threw off their fubjedtion to the Kha¬
li/}, fince which time four principal families, all defeended from Ha-
fan the fon of All, have reigned there under the title of Sharif,
which fignifies noble, as they reckon themfelves to be on account of
their defeent. Thefe are Banu Kader, Banu Mufa T’hani, Banu Ha-
Jhem, and Banu Kitdda 1 ; which laft family now is, or lately was in
the throne of Mecca, where they have reigned above 500 years.

The reigning family at Medina are the Banu Hajhem, who alfo
reigned at Mecca before thofe of Kitdda \

The kings of Taman, as well as the princes of Mecca and Medina,
are abfolutely independent 3 and not at all fubjedt to the Turk, as
fome late authors have imagined4. Thefe princes often making cruel
wars among themfelves, gave an opportunity to Selim I. and his fon
S oilman, to make themfelves matters of the coatts of Arabia on the
Red fea, and of part of Taman, by means of a fleet built at Sues : but
their fucceflors have not been able to maintain their conquefts ; for,
except the port of Jodda, where they have a Bafaa whole authority
is very fmall, they poffefs nothing conttderable in Arabia

Thus have the Arabs preferved their liberty, of which few na- The free-
tions can produce l’o ancient monuments, with very little interruption domofthe
from the very deluge ; for tho’ very great armies have been fent Arabs‘
again ft them, all attempts to fubdue them were unfuccefsful. The
Afyrian or Median empires never got footing among them6. The
Perfian monarchs, tho’ they were their friends, and fo far refpedted
by them as to have an annual prefent of frankincenfe 7, yet could
never make them tributary8; and were fo far from being their ma¬
tters, that Cambyfes, on his expedition againft Egypt, was obliged to
afk their leave "to pals thro’ their territories9; and when Alexander
had fubdued that mighty empire, yet the Arabians had fo little ap-
prehenfion of him, that they alone, of all the neighbouring nations,
fent no embafladors to him, either firft or laft; which, with a defire
of poflefling fo rich a country, made him form a defign againft it,
and had he not died before he could put it in execution IO, this people
might poffibly have convinced him that he was not invincible : and I
do not find that any of his fucceftors either in AJia or Egypt, ever

1 lb. 143. 2 lb. 145. * lb. 143. 148. 4 V. D’Herbel. Bibl. orient, p. 477. i Voy.

de TArab. heur. p. 14S. 6 Diodor. Sic. 1. 2. p. 131. 7 Herodor. 1. 3. c. 97. s Idem ib.
c. 91. Diodor, ubi fup. 9 Herodot. 1. 3. c. 8. & 98. 10 Strabo. 1. 16. p. 1076. 1 132.

made

Of the re¬
ligion of
the an¬
cient A-
rabs.

*The Preliminary jpifcourfe. Se£t. I.

* »

made any attempt againft them The Romans never conquered any
part of Arabia properly fo called ; the moft they did was to make
fome tribes in Syria tributary to them, as Pompey did one commanded
by Sampficeramas or Shams' alkeram who reigned at Hems or Emefa z ;
but none of the Romans , or any other nations that we know of,
ever penetrated fo far into Arabia as JElius Gallus -u nder Auguflus
CceJ'ar 3 ; yet he was fo far from fubduing it, as fome authors pretend \
that he was foon obliged to return without effecting any thing confi-
derable, having loft the beft part of his army by ficknefs and other
accidents This ill fuccefs probably difeouraged the Romans from
attacking them any more ; for Trajan notwithftanding the flatteries
of the hiftorians, and orators of his time, and the medals ftruck by
him, did not fubdue the Arabs ; the province of Arabia , which it is
faid he added to the Roman empire, fcarce reaching farther than
Arabia Petrcea , or the very fkirts of the country. And we are told
by one author that this prince marching againft the Agarens3 who
had revolted, met with fuch a reception that he was obliged to return
without doing any thing.

The religion of the Arabs before Mohammed , which they call the
Jiate of igfiorance , in oppofition to the knowledge of Go d’s true
worfhip revealed to them by their prophet, was chiefly grofs idolatry;
the Sabian religion having almoft overrun the whole nation, tho’ there
were alfo great numbers of Chrijlians, Jews, and Magians, among them.

I fhall not here tranferibe what Dr. Prideaux 7 has written of the
original of the Sabian religion; but inftead thereof infert a brief ac¬
count of the tenets and worfhip of that fedt. They do not only
believe one God, but produce many ftrong arguments for his unity;
tho’ they alfo pay an adoration to the ftars, or the angels and intelli-

which they fuppofe refide in them, and govern the world
under the fupreme deity. They endeavour to perfect themfelves in
the four intelledlual virtues, and believe the fouls of wicked men
will be punifhed for 9000 ages, but will afterwards be received to
mercy. They are obliged to pray three times8 a day; the firft,
half an hour or lefs before fun-rife, ordering it fo that they may, juft
as the fun rifes, finifh eight adorations, each containing three proftra-
tions9: the fecond prayer they end at noon, when the fun begins

1 V. Diodor. Sic. ubi fupra: 2 Strabo. 1. 16. p. 1092. 5 Dion Caftius. 1. 53. p. m. 516.

4 Huet Hift. du commerce & de la navigation des anciens. c. 50. 5 See the whole expedition de-

feribed at large by Strabo. 1. 16. p. 1126, 6 Xiphilin. epit. 7 Connect, of the hift. of

the Old and New Teft. p. 1. b. 3. 3 Some foy feven. See D’Herbelot. p. 726. and Hyde de rel.

vet. Pcrf. p. 128, 9 Others fay they ufe no incurvations or proftrations at all. V. Hyde ib.

gences

Sedt. I. "The Preliminary Difcourfe. 1 5

to decline, in faying which they perform five fuch adorations as the
former : and the fame they do the third time, ending juft as the fun fets.

They faft three times a year, the firft time 30 days, the next nine
days, and the laft feven. They offer many facrifices, but eat
no part of them, burning them all. They abftain from beans, gar-
lick, and fomejDther pulfe and vegetables1. As to the Sabian Kebla ,
or part to which they turn their faces in praying, authors greatly
differ j one will have it to be the north 2, another the fouth, a third
Mecca , and a fourth the ftar to which they pay their devotions3:
and perhaps there may be fome variety in their pradtjfe in this
refpedt. They go on pilgrimage to a place near the city of Harran
in Mefopotamia , where great numbers of them dwell, and they have
alfo a great refpedt for the temple of Mecca , and the pyramids of
Egypt 4 ; fancying thefe laft to be the fepulchres of Seth, and of Enoch
and Sabi his two fons, whom they look on as the firft propagators of
their religion ; at thefe ftrudtures they facrifice a cock and a black
calf, and offer up incenfe *. Befides the book of Pfalms , the only
true fcripture they read, they have other books which they efteem
equally facred, particularly one in the Chaldee tongue which they call the
book of Seth , and is full of moral difcourfes. This fedl fay, they took
the name of Sabians frem the above mentioned Sabi, tho’ it feems
rather to be derived from Saba 6 or the hofl of heaven , which

they worfhip 7. Travellers commonly call them Chrijlia?is of St.

John the Baptijl , whofe difciples alfo they pretend to be, ufing a kind
of baptifm, which is the greateft mark they bear of Chrijlianity .

This is one of the religions, the practice of which Mohammed to¬
lerated (on paying tribute,) and the profeffors of it are often included
in that exprefllon of the Koran , thofe to whom the fcriptures have
been given , or literally, people of the book.

The idolatry of the Arabs then, as Sabians , chiefly confifted in
worfhipping the fixed ftars and planets, and the angels and their
images, which they honoured as inferior deities, and whole intercef-
fion they begged, as their mediators with God. For the Arabs ac¬
knowledged one fupreme G o d, the Creator, and Lord of the univerfe,
whom they called Allah fa ala, the moft high God, and their

1 Abulfarag. Hift. Dynaft. p. 281. See. 2 Idem ib. 3 Hyde ubi fupr. p. 124. &c.

4 D'Herbcl. ubi lupr. 5 See Greaves Pyramidogr. p. 6, 7. 6 V. Poc. Spec, p, 138.

7 T ha bet Ebn Korrab, a famous aftronomer, and himfelf a Sabian, wrote a treatife in Syriac , con¬
cerning the doctrines, rites, and ceremonies of this feft; from which, if it could be recovered,
we might expeft much, better information than any taken from the Arabian writer*. V. Abulfarag.
ubi fup.

other

The Preliminary 'Difcourfe. Se£t. I.

other deities, who were fubordinate to him, they called limply al I-
lahdt , i. e. the goddefes ; which words the Grecians not underftanding,
and it being their conftant cuftom to refolve the religion of every

other nation into their own, and find out gods of theirs to match
the other’s, they pretend the Arabs worfhipped only two deities, Oro-
talt and Alilat , as thofe names are corruptly written, whom they
will have to be the fame with Bacchus and Urania j pitching on the
former as one of the greateft of their own gods, and educated in
Arabia , and on the other, becaufe of the veneration fhewn by the
Arabs to the liars \

appears, to omit

That they acknowledged one lupreme G o
other proof, from their ufual form of addreffi
which was this, I dedicate myfelf to thy fervice ,
myfelf to thy fervice , O God! Thou haji no companion , except th
panion of whom thou art abfolute Majier , and of whatever is his

O G o d ! I dedicate

that they fuppofed

them

be Jt

who was alfo

often put off with the leafl portion, as Mohammed upbraids them.
Thus when they planted fruit trees, or fowed a field, they divided
it by a line into two parts, fetting one apart for their idols, and the
other for God; if any of the fruits happened to fall from the idol’s
part into G o d’s, they made reftitution ; but if from G o d’s part in¬

to the idol’s, they made no reflitution.
idol’s grounds, if the water broke over

they watered
els made for

dammed

purpofe, and ran on G
the contrary, they let it run on, faying, they wanted what was God’s,
but he wanted nothing3. In

manner

figned for God happened to be better than that defigned for the

idol, they made an exchange, but not otherwife 4.

worfhip

from

deities.

companions ^/God, as the Arabs continue to call them, that Mo
nmed reclaimed his countrymen, eftablifhing the foie worfhip of the

among them ; fo that how much foever the Mohammedans

are to blame in other points
fome isrnorant writers have pre

from

might eafily be led into, from

their obferving the changes of weather to happen at the riling or fet-

r, which after a long courfe of experience in-

them

1 V. Hcrodot. 1. 3. c. 8 Arrian, p. 1 6 1 , 162, & Strab. 1. 16.

a! dorr. * Al Bcidawi. * V. Pott.

2 Al Shahreftani.

5 Nodhm

duced

Se&. I.

The Preliminary Difceurfe.

duced them to afcribe a divine power to thofe Stars, and to think
themfelves indebted to them for their rains, a very great benefit and
refrefhment to their parched country : this fuperftition the Koran
particularly takes notice of1.

The ancient Arabians and Indians , between which two nations
was a great conformity of religions, had feven celebrated temples,
dedicated to the feven planets ; one of which in particular, called
Beit Ghomdan , was built in Sanaa the metropolis of Taman , by Dahac ,
to the honour of al Zoharah or the planet Venus , and was demolished
by the Khalif Othmaii 2 ; by whofe murder was fulfilled the prophe¬
tical infcription fet, as is reported, over this temple, viz. Ghomdan ,
he who dejlroyeth thee , Jloall be Jlain 3. The temple of Mecca is alfo
faid to have been confecrated to Zohal, or Saturn 4.

Tho’ thefe deities were generally reverenced by the whole nation,
yet each tribe chofe fome one as the more peculiar objedt of their
worfhip.

Thus as to the flars and planets, the trjbe of Hamyar chiefly wor¬
shipped the fun; Mifam y, al Debar an or the bull's eye ; Lakhm and
Joddm , al Mojhtari or Jupiter ; Tay, Sohail or Canopus ; Kais, Sirius
or the dog-far ; and AJ'ad, Otared or Mercury 6. Among the wor¬
shippers of Sirius, one Abu Cabjha was very famous ; fome will have
him to be the fame with Waheb , Mohammed's grandfather by the
mother, but others fay he was of the tribe of Khozdah. This man
ufed his utmoft endeavours to perfuade the KoreiJJ: to leave their
images and worShip this Star ; for which reafon Mohammed, who en¬
deavoured alfo to make them leave their images, was by them nick¬
named the Jon oj Abu Cabjha 7. The worShip of this Star is particu¬
larly hinted at in the Kord?i 8 .

Of the angels or intelligences which they worshipped, the Koran
makes mention only of three, which were worshipped under female
names XQ-, Allat^ al Uzza, and Manah. Thefe were by them called
goddejfes, and the daughters of God; an appellation they gave not
only to the angels, but alfo to their images, which they either be¬
lieved to be infpired with life by God, or elfe to become the taber¬
nacles of the angels, and to be animated by them ; and they gave
them divine worfhip, becaufe they imagined they interceded for them

with God.

1 V. Poc. Spec. p. 163: 2 Shahreflani. 3 Al Jannabi

corrupted, there being no fuch among the Arab tribes.
7 Poc. Spec. p. 132. 8 Cap. 53. 9 Ibid;

4 Shahreflaiii. s
Poc. Spec. p. 130.
Ibid.

This name Teems to be
6 Abulfarag. p. 160.

All at

1 8 The Preliminary D ij courfe. Sedt. I.

Alltit was the idol of the tribe of 'Thaktf who dwelt at T ayef, and
had a temple confecrated to her in a place called Nakhlah '. This idol
al Mogheirah destroyed by Mohammed's order, who fent him and Abu
Sofia » on that commiffion in the ninth year of the Hejra \ The in¬
habitants of ' flayefl, efpecially the women, bitterly lamented the lofs
of this their deity, which they were fo fond of, that they begged
of Mohammed as a condition of peace, that it might not be deftroyed
for three years, and not obtaining that, afked only a month’s refpite ;
but he abfolutely denied it s. There are feveral derivations of this
word which the curious may learn from Dr. Pocock <•: it feems moft
probably to be derived from the fame root with Allah , to which it
may be a feminine, and will then fignify the goddejs.

Al XJzza, as fome affirm, was the idol of the tribes of Koreijh and
Ken&nah* , and part of the tribe of Salim6', others 7 tell us it was a
tree called the Egyptian thorn, or Acacia , worffiipped by the tribe of
Ghatfan, firft confecrated by one Dhdlem , who built a chappel over
it, called Bo/s, fo contrived as to give a found when any perfon entred.
KhdledEbn Walid being fent by Mohammed in the eighth year of the
Hejra to deftroy this idol, demolifhed the chappel, and cutting down this
tree or image, burnt it: he alfo flew the prieftefs, who ran out with her
hair difhevelled, and her hands on her head as a fuppliant. Yet the au¬
thor who relates this, in another place fays, the chappel was pulled
down, and Dhdlem himfelf killed by one Zohair , becaufe he confe¬
crated this chappel with defign to draw the pilgrims thither from
Mecca , and leflen the reputation of the Caaba. The name of this deity
is derived from the root azza , and flgnifies the mo ft mighty.

Manah was the objedt of worfhip of the tribes of Hodhail and
Khozdah 8, who dwelt between Mecca and Medina, and, as fome fay
of the tribes of Aws , Khazraj , and P’haktf alfo. This idol was a
large done IO, demolifhed by one Saad in the eighth year of the Hejra ,
a year fo fatal to the idols of Arabia. The name feems derived
from ?nana to flow, from the flowing of the blood of the vidtims
facriflced to the deity j whence the valley of Mina 11 near Mecca had

1 The word 'Nakhlah fignifying alfo a palm-tree. Dr. Pocock tranfiates a pnffage of Abufaragius ,
which mentions this temple, thus; Thakif zvorftipped a chappel on the top of a palm-tree, palled Al-
L la t. And he may pofiibly be in the right. 3 V. Abulfarag. p. 160. 2 Dr. Prideaux mentions

this expedition, but names only Abu Sofdn, and miftaking the name of the idol for an appellative,
ihppoles he went only to difarm the Taycfans of their zveapons and inftrutnents of zvar. See his life
of Mahoznct . p. 98. ; Abulfcda, Vit. Moham. p. 127. 4 Spec. p. 90. 1 Al Jauhari, apud

cund. p. 91. 6 Al Shahrcftani. ib. 7 Al Firauzabadi. ib, 8 Al Jauhari. 2 Al Shah-

* chain, Abulfeda. &c> 10 Al Beidawi. al Zamakhfhari. 11 Poc. Spec. 91. See.

Se<£t. I. The Preliminary Difcourfe.

alfo its name, whete the pilgrims at this day llay their facrifices r.

Before we proceed to the other idols, let us take notice of five more,
which with the former three are all th eKordn mentions by name, and they
are Wadd, Sawd , Taghuth, Tank , and Najr. Thefe are faid to have been
antediluvian idols, which Noah preached againfl, and were afterwards
taken by the Arabs for gods, haying been men of great merit and piety in
their time, whofe flatues they reverenced at firfl with a civil honour on¬
ly, which in procefs of time became heightened to a divine worfhip 2.

Wadd was fuppofed to be the heaven, and was worfhipped under the
form of a man by the tribe of Calb in Daumat al Jandal s.

Sawa was adored under the fhape of a woman by the tribe of Ha-
madan , or, as others4 write, of H.odhail in Rohat. This idol lying
under water for fome time after the deluge, was at length, it is laid,
difcovered by the devil, and was worfhipped by thofe of Hodhail \ who
inflituted pilgrimages to it*.

Taghuth was an idol in the fhape of a lion, and was the deity of
the tribe of Madhaj and others who dwelt in Taman 6. Its name
feems to be derived from ghatha , which fignifies to help.

Tduk was worfhipped by the tribe of Mordd , or according to
others, by that of Hamadan 7 under the figure of a horfe. It
is faid he was a man of great piety, and his death much regretted ;
whereupon the devil appeared to his friends in a human form, and
undertaking to reprefent him to the life, perfuaded them, by way of
comfort, to place his effigies in their temples, that they might have
it in view when at their devotions. This was done, and feven others
of extraordinary merit had the fame honours fhewn them, till at
length their poflerity made idols of them in earned; 8. The name
Tduk probably comes from the verb aka to prevent or avert 9.

Najr was a Deity adored by the tribe of Harnyar, or at DhulKhalaah
in their territories, under the image of an eagle, which the name fignifies.

There are, or were, two datues at Bamiydn , a city of Cabul in the
Indies, 50 cubits high, which fome writers fuppofe to be the fame
with Taghuth and Tditk, or elfe with Man ah and All at and they alfo
fpeak of a third Handing near the others, but fomething lefs, in the
fhape of an old woman, called Nejrem or Nefr. Thefe ftatues were
hollow within for the fecret giving of oracles10; but they feem to have
been different from the Arabian idols. There was alf'o an idol at Sti-
menat in the Indies , called hat or al Ldt , whofe flatue was 50 fathoms

1 Poc. Spec. 91. See. 2 Koran, c.71. Comment. Perfic. V.IIyde de rd. vet. Perf. p. 133. 5 A!

lauhari. al Shahreftani. + Idem, al Firauzabadi, & Safio’ddin. ’ Al Firauzab. 0 Shalire-
Sbni. 7 Al Jauhari. s Al Fimuzabad. 9 Poc. Spec. 94. Sec Hyde de rd. vet. Perf. p. 1 32.

d 2 high.

! The Preliminary Difcourfe. Se6t. I

high, of a Jingle ftone, and placed in the midft of a temple fupported
by 56 pillars of maffy gold : this idol Mahmud Ebn Sebefteghin , who-
conquered that part of India , broke to pieces with his own hands
Befides the idols we have mentioned, the Arabs worfhipped alfo
great numbers of others, which would take up too much time to
have diftindt accounts given of them, and not being named in the
Koran , are not fo much to our prefent purpofe : for befides that every
houfe-keeper had his houfe-hold god, or gods, which he laft took
leave of, and firft faluted at his going abroad and returning home a,
there were no lefs than 360 idols5, equalling in number the days of
their year, in and about the Caaba of Mecca ; the chief of whom was
Hobal +, brought from Belka in Syria into Arabia by Atnru Elm Lohai,
pretending it would procure them rain when they wanted it*. It was
the ftatue of a man made of red agate, which having by fome acci¬
dent loft a hand, the Koreijfo repaired it with one of gold: he held
in his hand feven arrows without heads or feathers, fuch as the Arabs

ufed in divination 6. This

is fuppofed to have

fame

Abrahnm 7, found and deftroved by Mohammed

Mecca 8 and furrounded with a o-reat number

Hej

among whom, as fome fay, was Ifmael

with divining arrows in his hand alfo?.

Afdf and Nayelah , the former the image of a man
a woman, were alfo two idols brought with Hobal f
placed the one on mount Safa , and the other on

from

latter of
ma . and

placed the one on mount Safa , and the other on mount Merwa.
They tell us Afdf was the fon of Amru , and Nayelah the daughter
of Sahdl, both of the tribe of forham , who committing whoredom
together in the Caaba , were by God converted into ftone10, and af¬
terwards worfhipped by the Koreifo , and fo much reverenced by
them, that tho’ this fuperftition was condemned by Mohammed , yet
he was forced to allow them to vifit thofe mountains as monuments
of divine juftice

mention but one idol more

nation, and that was a

lump of dough worfhipped by the tribe of Hanif

more refpedt than the Papift

famine

prefuming not to eat it till

Manah

large rude

worfhip of which the pofterity of Ifmael

1 D’Herbelot. Sibl. Orient, p. 512. 2 A1 Moftatraf. 3 A1 Jannab. * Abulfed. Shah-

reft. &c. 5 Poc. Spec. 95. Safio’ddin, 7 Poc. Spec. 97. « Abulfeda. 9 Ebn al

Athir. al Jannab. &c. 1 0 Poc. Spec, 98. 1 1 Koran, cap. 2.' 1 2 Al Moflatraf. al Jauhari.

in-

Se£t I. The Preliminary Difcourfe.

introduced ; for as they multiplied, and the territory of Mecca grew
too ftrait for them, great numbers were obliged to fee k new abodes j
and on fuch migrations it was ufual for them to take with them
fome of the ftones of that reputed holy land, and fet them up in the
places where they fixed ; and thefe ftones they at firft only compafled
out of devotion, as they had accuftomed to do the Caaba. But this
at laft ended in rank idolatry, the Ifmaelites forgetting the religion
left them by their father fo far, as to pay divine worfhip to any
fine ftone they met with l.

Some of the pagan Arabs believed neither a creation paft, nor a Their n©-
refurredtion to come, attributing the origin of things to nature, and f °t"*eof a
their diflolution to age. Others believed both ; among whom were ftace.
thofe who when they died, had their camel tied by their fepulchre,
and fo left without meat or drink to perifh, and accompany them to
the other world, left they fhould be obliged, at the refurredtion, to
go on foot, which was reckoned very fcandalous 2. Some believed a
metempfychofis , and that of the blood near the dead perfon’s brain, was
formed a bird named Hamah , which once in a hundred years vifited
the fepulchre; tho’ others fay, this bird is animated by the foul of
him that is unjuftly flain, and continually cries Ofcmiit OJcuni , i. e.
give me to drink , meaning of the murtherer’s blood, till his death be
revenged j and then it flies away. This is exprefly forbidden by the $*<**«L-
Koran to be believed K

I might here mention feveral fuperftitious rites and cuftoms of the
ancient Arabs , fome of which were abolished, and others retained by
Mohammed ; but I apprehend it will be more convenient to take no¬
tice of them hereafter, occafionally, as the negative or pofitive precepts
of the Koran , forbidding or allowing fuch pradtices, fhall be confidered.

Let us now turn our view from the idolatrous Arabs , to thofe
among them, who had embraced more rational religions.

The Perjians had, by their vicinity and frequent intercourfe with The My
the Arabians , introduced the Magian religion among fome of their s{an reh

tribes, particularly that of T amim +, a long time before Moha?n?ned, braced^.-
who was fo far from being unacquainted with that religion, that he fome of
borrowed many of his own inftitutions from it, as will be obferved
in the progrefs of this work. I refer thofe who are defirous to have
fome notion of Magifm , to Dr. Hyde's curious account of it x 5 a fuc-
cindt abridgement of which may be read with much pleafure, in ano¬
ther learned performance 6.

1 A1 Moftatarf. a] Jannabi. 2 Abulfarag. p.'i6o. 5 V. Poc. Spec. p. 1 35. + A1 Mofhtraf.

* In his Hilt, relig. vet. Perfar, 6 D*'- Pridcanx' s Conned, of the hilt, of the Old and New
Tell. Part I. Book 4.

The

And alfo
the Jr.v-

*The Preliminary Difcourje. Se<T I.

The 'Jews, who fled in great numbers into Arabia from the fear¬
ful destruction of their country by the Romans, made profelytes
of feveral tribes, thofe of Kendnah, al Hareth Ebn Caaba, and Ken-

dahx in particular, and in time became very powerful, and pof-
fefled of feveral towns and fortrefles there. But the JewiJh religion
was not unknown to the Arabs, at leafl: above a century before ;
Abu Curb Afaci, taken notice of in the Koran % who was king of
Katnati, about 700 years before Mohammed, is faid to have introduced
yfadaijm among the idolatrous Hamyarites. Some of his fucceflors
alfo embraced the fame religion, one of whom, Kiifef, furnamed Dhu
Nowds*, was remarkable for his zeal, and terrible perfecution of all
who would not turn yews, putting them to death by various tor¬
tures, the moil common of which was throwing them into a glow¬
ing pit of Are, whence he had the opprobrious appellation of the
Lord of the pit. This perfecution is alfo mentioned in the Koran 4.

And cbri- Chri/lianity had like wife made a very great progrefs among this na-

tion, before Mohammed. Whether St. Paul preached in any part of Ara¬
bia, properly fo called s, is uncertain ; but the perfecutions, and dis¬
orders, which happened in the eaftern church foon after the begin¬
ning of the third century, obliged great numbers of Chrijlians to
leek for Ihelter in that county of liberty; who being for the moll
part of the Jacobite communion, that fed generally prevailed among
the Arabs6. The principal tribes that embraced Chrijlianity, were
flamy ar, GhaJJdn , Rabid, laghlab, Bahra, ‘Tonu.ch 7, part of the tribes
of lay and Kodda, the inhabitants of Najrdn, and the Arabs of
Hira 8 . As to the two laft, it may be obferved, that thofe of Najrdn
became Chrijlians in the time of Dhu Nowds 9 • and very probably,
if the ftory be true, were fome of thofe who were converted on the
following occafion, which happened about that time, or not long be¬
fore. The Jews of Hamyar, challenged fome neighbouring Chri-
ftiams, to a publick difputation, which was held J'ub dio for three days,
before the king and his nobility, and all the people; the difputants
being Gregentius, bilhop of lephra (which I take to be Dhafdr) for
the Chrijlians, and Kerbanus for the Jews. On the third day, Her-
banus, to end the difpute, demanded that JeJ'us of Nazareth, if he
were really living, and in heaven, and could hear the prayers of his
worfhippers, fhould appear from heaven in their fight, and they would

1 Al Moilutraf. 2 Chap. 50. 3 See before p. 10. & Baronii annal. ad fee. VI. * Chap. 8^.

\ See Galat. i. 17; ^ 6 Abulfarag. p. 149. ? Al Mollatraf. 3 V. Poc. Spec. p. 137. 9 Al

Jannab. apud Poc, Spec, p. 63.

then

Sedt. I. The Preliminary Difcourfe.

then believe on him ; the Jews crying out with one voice. Shew us
your Chrift, alas , and we will become Chriftians. Whereupon, after a
terrible ftorm of thunder and lightning, JeJus Chrift appeared in the
air, furrounded with rays of glory, walking on a purple cloud, hav¬
ing a fword in his hand, and an ineftimable diadem on his head, and
fpake thefe words over the heads of the aflembly; Behold I appear to
you in your fight , I , who was crucified by your fathers . After which the
cloud received him from their fight. The Chriftians cried out Kyrie
eleefon , i. e. Lord, have mercy upon us-, but the Jews were ftricken blind,
and recovered not, till they were all baptized *.

The Chriftians at Hira , received a great acceffion by feveral tribes,
who fled thither for refuge from the perfecution of Dhu Nowds. Al
Nooman , furnamed Abu Kabus , king of Hira , who was flain a few
months before Mohammed's birth, profefled himfelf a Chriftian on
the following occafion. This prince, in a drunken fit, ordered two of
his intimate companions, who overcome with liquor had fallen
afleep, to be buried alive. When he came to himfelf, he was ex-
treamly concerned at what he had done, and to expiate his crime,
not only raifed a monument to the memory of his friends, but fet a-
part two days, one of which he called the unfortunate , and the other
the fortunate day j making it a perpetual rule to himfelf, that who¬
ever met him on the former day, fhould be flain, and his blood
fprinkled on the monument, but he that met him on the other day,
fhould be difmifled in fafety, with magnificent gifts. On one of thofe
unfortunate days, there came before him accidentally . an Arab, of
the tribe of Tay, who had once entertained this king, when fatigued
with hunting, and feparated from his attendants. The king, who
could neither difcharge him, contrary to the order of the day, nor
put him to death, againft the laws of hofpitality, which the A-
rabians religioufly obferve, propofed, as an expedient, to give the un¬
happy man a year’s refpite, and to fend him home with rich gifts,
for the fupport of his family, on condition, that he found a furety
for his returning at the year’s end, to fuffer death. One of the
prince’s court, out of compaflion, offered himfelf as his furety, and
the Arab was difcharged. When the lafl day of the term came,
and no news of the Arab , the king, not at all difplealed to lave
his hold’s life, ordered the furety to prepare himfelf to die. Thofe
who were by reprefented to the king, that the day was not yet ex¬
pired, and therefore he ought to have patience till the evening : but

x V. Gregentii diiput. cum Herbano Judseo.

The Preliminary IDifcourfe

middle of their difeourfe, the Arab

The

Sea. I.

nsr. ad¬

miring the man’s generofky, in offering himfelf to certain death, '
which he might have avoided by letting his furety fuffer, afked him,
what was his motive for his fo doing ? to which he anfwered, that
he had been taught to adt in that manner, by the religion he profef-
ied ; and al Nooman demanding what religion that was, he replied

Chrijl

Whereup

Chrijlianity explained to him

defiring to have the dodtrines of

man

cuftom *. This prince, however,
embraced Chrijlianity ; al Mondar
felled the fame faith, and built la

Air a

Chrijlianity had made fo great a progrefs in Arabia

may

confequently fuppofe they

orderly governing of the churches. A bifhop

named, and we are told that Najrdn was alfo a bifhop

bifhops in feveral parts, for the more

of A ha far has been

The Jacobites

fedt

Arabs

bifhops of the Arabs fubjedt to their Maft

or me-

spoilt an of the eaft ; one was called the bifhop of the Arabs

make the fame

Cuf

moft part at Akula , which fome authors

The other had the tide of bifhop of the Scenite Arabs

cThaalab in Hira . or Hirta

the Syrians

whofe

hefe dioceffes,

Neftorians had but one bifhop

Hira

their patriarch6.

Akula , and was immediately fubjedt

Thefe were the principal religions which obtained among the an-

Arabs

freedom

of their political liberty and independance, fome of them fell into

other different opinions. The Koreifo , in particular,

infedted

with Zendicifr

an error

the time
from id
country

iducees among the J
from Deifm ; for there were

affinity

, perhaps, not greatly dif-
of that tribe, even before

Mohammed.

embraced

worfhipped

god, and were free

1 Al Mcidani, Sc Ahmed Ebn Yufef, apud Poc. Spec. p. 72. 2 Abulfeda ap. eund. p. 74.'

' Safio’ddin apud Poc. Spec. p. 137. + Abulfarag. in Chron. Syriac, MS. 1 Abulfeda in

defer. Iracas. 6 Vid. AiTemani Bibl. Orient. T. 2. in Diflert. de Monophylitis; & p. 459. 7 Al

Moftatraf, apud Poc. Spec. p. 136. s V. Rebind, de Relig. Moham. p. 270. &MilliumdcMo-
fcaramcdifmo ante Moham. p. 31 1.

The

Se&. I. The Preliminary Difceurfe. 25

The Arabians before Mohammed were, as they yet are, divided into The A-
two forts, thofe who dwell in cities, and towns, and thofe who dwell
in tents. The former lived by tillage, the cultivation of palm trees, of life,
breeding and feeding of cattle, and the exercife of all forts of trades l,
particularly merchandizing1, wherein they were very eminent, even
in the time of “Jacob. The tribe of Koreijh were much addicted to
commerce, and Mohammed, in his younger years, was brought up to
the fame bufinefs j it being cuftomary for the Arabians to exercife the
fame trade that their parents did The Arabs who dwelt in tents,
employed themfelves in pafturage, and fometimes in pillaging of paf-
iengers j they lived chiefly on the milk and flefh of camels 3 they of¬
ten changed their habitations, as the convenience of water and of
pafture for their cattle invited them, flaying in a place no longer
than that lafted, and then removing in fearch of other4. They
generally wintered in Irak, and the confines of Syria. This way of
life, is what the greater part of Ifmael's pofterity have ufed, as more
agreeable to the temper and way of life of their father 3 and is fo well
deferibed by a late author s, that I cannot do better than refer the
reader to his account of them.

The Arabic language is undoubtedly one of the moft ancient in Their lan -
the world, and arofe foon after, if not at, the confufion of Babel. j^nTng,
There were feveral dialeds of it, very different from each other : the accom-
moft remarkable were that fpoken by the tribe of BLamyar and the Plifh'

\ incuts

other genuine Arabs , and that of the Koreijlo . The Hamyaritic &c, b’e-
feems to have approached nearer to the purity of the Syriac, than fore Mo-
the dialed of any other tribe 3 for the Arabs acknovyledge their fa- hammC:L
ther Tarab to have been the firft, whofe tongue deviated from the Syriac
(which was his mother tongue, and is almoft generally acknowledged
by the A/iatics to be the moft ancient) to the Arabic. The dialed
of the Koreijh is ufually termed the pure Arabic, or, as the Koran,
which is written in this dialed, calls it, the perjpicuous and clear A-
rabic 3 perhaps, fays Dr. Pocock, becaufe IJ'mael, their father, brought
the Arabic he had learned of the Jorhajnites ne. arer to the original
Hebrew. But the politenefs and elegance of the dialed of the Ko-
rei/Jj, is rather to be attributed to their having the cuftody of the
Caaba , and dwelling in Mecca, the centre of Arabia, as well more
remote from intercourfe with foreigners, who might corrupt their

1 Thefe feem to be the fame whom Mr. La Roque calls Moors. Voy. dans h Pjlcftine, p: i io
a Sec Prideaux'i life of Mahomet, p. 6. 3 Strabo. 1. j6. p. 1129. + Idem, ibid.

P. 1084- 3 Ta Roque, Voyage dans la Paleftinc, p. 109, &c.

e lan-

The Preliminary Difcourfe. Se<ft. I.

language, as frequented by the Arabs from the country all around,
not only on a religious account, but alfo for the compofing of their
differences, from whofe difcourfe and verfes, they took whatever
words or phrafes they judged more pure and elegant; by which means,
the beauties of the whole tongue became transfufed into this dialect.
Tlie Arabians are full of the commendations of their language, and
not altogether without reafon; for it claims the preference of moft
others in many refpe&s, as being very harmonious and expreflive, and
withal fo copious, that they fay, no man, without inspiration, can be
perfeCt mailer of it, in its utmoft extent ; and yet they tell us, at the
fame time, that the greateft part of it has been loft'; which will
not be thought ftrange, if we confider; how late the art of writing
was praCtifed among them. For tho’ it was known to yob \ their
countryman, and alfo to the Hamyarites (who ufed a perplexed cha¬
racter called al Mofnad , wherein the letters were not diftin&ly fe-
parate, and which was neither publickly taught, nor fuffered to be ufed
without permiftion firft obtained) many centuries before Mohammed,
as appears from fome ancient monuments, faid to be remaining in
their character; yet the other Arabs , and thofe of Mecca in particu¬
lar, were, for many ages, perfectly ignorant of it, unlefs fuch of
them as were yews, or Chrifiians 2 .* Mordmer Ebn Morra of Anbar ,
a city of Irak , who lived not many years before Moha?nmed, was the
inventor of the Arabic character, which Bajhar the Kendia7i is faid
to have learned from thofe of Anbar , and to have introduced at
Mecca , but a little while before the inftitution of Mohammedijm .
Thefe letters of Mordmer were different from the Hamyaritic ; and
tho’ they were very rude, being either the fame with, or very much
like the Cufic 3, which character is ftill found in infcriptions, and
fome ancient books, yet they were thofe which the Arabs ufed for
many years, the Koran itfelf being at firft written therein; for the
beautiful character they now ufe, was firft formed from the Cufic by
RbnMoklah , JVaztr (or Vijtr) to the Khali fs al Moktadcr, al Kdher, and
al Radi, who lived about 300 years after Mohammed, and was brought
to great perfection, by Ali Ebn Bowdb +, whoflourifhed in the follow¬
ing century, and whofe name is yet famous among them, on that ac¬
count ; yet, it is faid, the perfon who compleated it, and reduced it

2 fob xix. 23, 24. 2 Sec Pride mix's life of Mahomet, p. 29, 30. 3 A fpecimen of the Cufic

softer may ’be feen in Sr. J. Chardin's travels, vd.III. p. 119. 4 Ebn Khalican. Yet others at¬

tribute the honour of the invention of this character to Ebn Moklah's brother, Abdallah al Hafani
o.d the perfecting of it to Ebn Amid al Kdteb , after it lud been reduced to near the prefent form
by Abd'alhamid V. D’Hcrbcl. Bibl. Orient, p. 590. zo8, & 194,

Se£t. I.

The Preliminary Difcourfe.

to its.prefent form, was Wdhuf al Mojldfemi, : fecretary to al Mojlafem ,
the laft of the Khalzfs of the family of Abb as , for which reafon,
he was furnamed al Khattat, or the Jcribe.

The accomplifliments the Arabs valued- themfelves chiefly on,
were, i. Eloquence, apd aperfeCt Ik ill in- their own tongue ; 2. Ex-
pertnefs in the ufe of arms, and horfemanlhipij-and,: 3. Hofpitality \
The firH they exercifed themfelves in, by compoflarg of orations, and
poems. Their oration's were of two forts, metrical, or profaic, the
one being compared to pearls ftrung, and the other to loofe ones.
They endeavour’d to excel in both, and whoever was able, in an af-
fembly, to perfuade the people tea great enterprise, or diffuade them
from a dangerous one, or gave- them other wholefome advice, was
honoured with the title of Khdteb, or orator, which is now given to
the Mohammedan preachers. They purfued a method very different
from that of the Greek and Roman orators; their fentences being
like loofe gems, without connection, fo that this fort of compofition
{truck the audience chiefly by the fulnefs of the periods, the elegance
of the expreflion, and the acutenefs of the proverbial fayings ; and
fo perfuaded were they of their excelling in this way, that they would
not allow any nation to underftand the art of fpeaking in public, ex¬
cept themfelves, and the Perjians ; which lafl: were reckoned much
inferiour in that refpeCt to the Arabians 2. Poetry was in fo great
efteem among them, that it was a great accomplifhment, and a proof
of ingenuous extraction, to be able to exprefs one’s felf in verfe
with eafe and elegance, on any extraordinary occurrence,
even in their common difcourfe, they made frequent applications of
celebrated paffages of their famous poets. In their poems were pre-
ferved the diftinCtion of defeents, the rights of tribes, the memory
of great actions, and the propriety of their language^; for which rea-
fons an excellent poet refledted an honour on his tribe, fo that as
foon as any one began to be admired for his performances of this
kind in a tribe, the other tribes fent publickly to congratulate them
on the occafion, and themfelves made entertainments, at which the
women affifted, drefl in their nuptial ornaments, finging to the found
of timbrels the happinefs of their tribe, who had now one to proteCt
their honour, to preferve their genealogies and the purity of their
language, and to tranfmit their aClions to pofterity for this was all
performed by their poems, to which they were folely obliged for
their knowledge and inflruCtions, moral and ceconomical, and to which

and

1 Poc. Orat. ante Carmen Tograi. p. 10

k A f

Spec, 160.

Poc. Spec. 1 61

3 Ebn Rafliik, npud Poc

The Preliminary Difcourfe

wonder then,

was made

Sea. I.

es No

which honour they yet were fo far from making cheap, that they
never did it but on one of thefe three occafions, which were reckoned
great points &f felicity ; viz. on the birth of a boy, the rife of a
poet, and the fall of a foal of generous breed. To keep up an emu¬
lation among their poets, the tribes had, once a year, a general alfem-
bly at Ocadh 2, a place

a weekly mart or fair, which was held on our fundav 3. This

famous

felves, not only in trading,

month, during which time they employed them

compofi

fome

lions, contending and vying with each other for the prize; whence
the place, it is faid, took its name 4. The poems that were judged
to excel, were laid up in their king’s treafuries, as were the feven
celebrated poems, thence called al Moallakat , rather than from their
being hung up on the Caaba , which honour they alfo had by pub¬
lic order, being written on Egypt ian lilk, and in letters of gold ;
for which reafon they had alfo the name of al Modhahabat y or the
golden verfes s.

The fair and a (Terribly at Ocadh were fupp reded by Mohammed , in
whofe time, and for fome years after, poetry feems to have been in

who were then employed in
their conquefts ; which being compleated, and themfelves at peace,
not only this ftudy was revived 6, but almoft all forts of learning

w ^ by them. This interruption

however occafioned the lofs of mod of their ancient pieces of poetry,
which were then chiefly prefer ved by memory; the ufe of writing
being rare among them, in their time of ignorance 7. Tho’ the Arabs
were fo early acquainted with poetry, they did not at firfl ufe to write
poems of a juft length, but only exprefled themfelves in verfe occa¬
sionally ; nor was their profody digefted into rules, till fome time af¬
ter Mohammed 8 ; for this was done, as it is faid, by al Khalil Ah¬
med al Farahidi, who lived in the reign of the Khalif FLarun al RaJ'hid 9.

degree negiedted by the Arabs .

1 Poc. Orat. prcefix. Carm. Tograi, ubi fupra. a Idem, Spec. p. 159, 3 Geogr. Nub. p,

51. * Poc. Spec. 159. 5 Ibid. & p. 381. Et in calce Notar. in Carmen Tograi, p. 233,

* JallaloMdin al Soyuti, apud, Poc. Spec. p. i 59, &c. 7 lb. 160. s lb. 161. Al Safadi

confirms this by a ftory of a Grammarian, named Abu Jaafar, who fitting by the Mikyas or Nile*
meter in Egypt , in a year when the Nile did not rife to its ufua! height, fo that a famine was appre¬
hended, and dividing a piece of poetry into its parts or feet, to examine them by the rules of art,
fome who palled by, not underftanding him, imagined he was uttering a charm to hinder the rife of
the river, and pufiicd him into the water, where he loll his life. 9 V. Clcricum de Profod.

Se£t. I. The Preliminary Difcourfe .

The exercife of arms and horfemanfhip they were in a manner
obliged to pra&ife and encourage, by reafon of the independance
of their tribes, whofe frequent jarrings made wars almoft continual ;
and they chiefly ended their difputes in field battles } it being an ufual
faying among them* that God had beftowed four peculiar things on
the Arabs , that their turbands fhould be to them inftead of diadems,
their tents inftead of walls and houfes, their fwords inftead of in-
trenchments, and their poems inftead of written laws \

Hofpitality was fo habitual to them, and fo much eftcemed, that
the examples of this kind among them exceed whatever can be pro¬
duced from other nations. Hatem of the tribe of 'Fay % and Hafn of
that of Fezdrah >, were particularly famous on this account ; and
the contrary vice was fo much in contempt, that a certain poet up¬
braids the inhabitants of Wafet , as with the greateft reproach, that
none of their men had the heart to give, nor their women to deny +.

Nor were the Arabs lefs propenle to liberality after the coming of
Mohammed, than their anceftors had been. I could produce many
remarkable inftances of this commendable quality among them s, but
fhall content myfelf with the following. Three men were deputing
in the court of the Caaba , which was the moft liberal perfon among the
Arabs. One gave the preference to Abdallah , the fon of Jaafar
the uncle of Mohammed-, another to Kais Fbn Saad EbnObadah j and
the third gave it to Arabah of the tribe of Aws. After much debate,
one that was prefent, to end the difpute, propofed that each of them
fhould go to his friend, and afk his afliftance ; that they might fee
what every one gave, and form a judgment accordingly. This was
agreed to j and Abdallah' s friend going to him, found him with his
foot in the ftirrup, juft mounting his camel for a journey, and thus
accofted him -, Son of the uncle of the apofle of God, I am tra¬
velling a?td in necejjity. Upon which Abdallah alighted, and bid
him take the camel with all that was upon her, but defired him not
to part with a fword which happened to be fixed to the faddle, be-
caufe it had belonged to Ali, the fon of Abutaleb. So he took the
camel, and found on her fome vefts of filk, and 4000 pieces of gold;
but the thing of greateft value was the fword. The lecond went to
Kais Ebn Saad , whofe fervant told him- that his mafter was afleep ;

and defired to know his bufinefs. The friend anfwered that he came

* Pocock, in calce Notar. ad Carmen Tograi. % V. Gentii Notas in Guliftan Sheikh Sadi,
p. 486, &c. 3 Poc. Spec. p. 48. 4 Ebn al Hobeirah, apud Poc. in Not. ad Carmen Tograi, p.

107. " s Several may be found in D'Herbclofs Bibl. Orient, particularly in the articles of Hafan

the fon of Ali7 Matin, Fad he/, and Ebn Tdhya .

30 The Preliminary Difcourje. Seel. I.

to alk Kais* s aflillance; being in want on the road. Whereupon the
fervant laid, that he had rather fupply his neceflity, than wake his
mailer ; and gave him- a purfe of 7000 pieces of .gold, alluring him.
that it was all the money then in the houfe. He alfo directed him
to go to thofe who had the charge of the camels, with a certain
token, and take a camel, and a Have, and return home with them.
When Kais awoke, and his fervant informed him of what he had
done, he gave him his freedom, and alked him why he did not call him,
for, fays he, I would have given him more. The third man went
to Ardbah, and met him coming out of his houfe, in order to go to
prayers, and leaning on two Haves, becaufe his eye-light failed him.
The friend no fooner made known his cafe, but Ardbah let go the
(laves, and clapping his hands together, loudly lamented his misfor¬
tune, in having no money, but delired him to take the two Haves;
which the man refufed to do, till Ardbah protelled that if he would
not accept of them, he gave them their liberty; and leaving the
Haves, groped his way along by the wall. On the return of the ad¬
venturers, judgment was unanimoufly, and with great jullice, given
by all who were ^relent, that Ardbah was the moll generous of the three.

Nor were thefe the only good qualities of the Arabs ; they are
commended by the ancients for being moll exadt to their words
and refpedtful to their kindred *. And they have always been cele¬
brated for their quicknefs of apprehenHon and penetration, and the
vivacity of their wit ; efpecially thofe of the defart s.

As the Arabs had their excellencies, fo have they, like other na¬
tions, their defedts and vices. Their own writers acknowledge that
they have a natural difpolition to war, bloodlhed, cruelty, and rapine ;
being fo much addidted to bear malice, that they fcarce ever forget'
an old grudge : which vindidtive temper, fome phyHcians fay, is oc-
cafioned by their frequent feeding on camels flefli (the ordinary
diet of the Arabs of the defart, who are therefore obferved to be
moll inclined to thefe vices) that creature being moll malicious and
tenacious of anger 4 ; which account fuggells a good reafon for a di-
llindlion of meats.

The frequent robberies committed by thefe people on merchants
and travellers, have rendred the name of an Arab almoll infamous
in Kurope-, this they are fenlible of, and endeavour to excule therm
felves by alledging the hard ufage of their father Ifmael, who being

1 Herodot. 1. 3. c. 8. a Strabo, 1. 16. p. 1129. 3 V. D’Herbcl. Bibl. Orient, p. 121^ 4 V.

Poc. Spec. p. 87. Bochart, Hierozoic. 1. z. c. i.

t.u rned

Se£t. I. The Prelimhiary Difcourfe.

turned out of doors by Abraham , had the open plains and defarts
given him by God for his patrimony, with permifiion to take what¬
ever he could find there. And on this account, they think they may,
with a fafe confcience, indemnify themfelves, as well as they can,
not only on the pofterity of Ifaac , but alfo on every body elfe ; al¬
ways fuppofing a fort of kindred between themfelves and thole they
plunder. And in relating their adventures of this kind, they think it
fufficient to change the exprefiion, and inftead of 1 robbed a man of
fuch or fuch a thing , to fay, 1 gained it *. We muft not however imagine
that they are the lefs honeft for this among themfelves, or towards
thofe whom they receive as friends j on the contrary, the llridteft
probity is obferved in their camp, where every thing is open, and
nothing ever known to be^ftoln *.

The fciences the Arabians chiefly cultivated before Mdhammedifm ,
were three ;• that of their genealogies and hiftory, fuch a knowledge
of the liars as to foretel the changes of weather, and the interpre¬
tation of dreams ?. They ufed to value themfelves excefiively on ac¬
count of the nobility of their families, and fo many dilputes hap¬
pened on that occalion, that it is no wonder if they took great pains
in fettling their defcents. What knowledge they had of the liars,
was gathered from long experience, and not from any regular lludy,
or allronomical rules 4. The Arabians , as the Indians alfo did, chief¬
ly applied themfelves to obferve the fixed liars, contrary to other na¬
tions, whofe oblervations were almoft confined to the planets ; and
they foretold their effedls from their influences, not their nature ; and
hence, as has been faid, arofe the difference of the idolatry of the
Greeks and Chaldeans , who chiefly worlhipped the planets, and that
of the Indians, who worlhipped the fixed liars. The liars or allerifms
they moll ulually foretold the weather by, were thofe they call An-
wd, or the lioules of the moon. Thefe are 28 in number, and di¬
vide the zodiac into as many parts, thro’ one of which the moon
pafies every night; as fome of them fet in the morning, others rife
oppofite to them, which happens every 13 th night, and from their
riling and fetting, the Arabs , by long experience, obferved what
changes happened in the air; and at length, as has been faid, came
to aferibe divine power to them ; faying, that their rain was from
fuch or fuch a liar : which exprefiion Mohammed condemned, and

J Voyage dans la Paled, p. 220. See. 2 Ibid. p. 213. Sec. 3 A1 Shahrefhni, npucl Pocock
Orat. ubi iup. p. 9. & Spec. 164. 4 Abulfarag. p. 161, * V. Hyde, in not. ad Talndas ilclhr,

fer. Ulugh Beigh, o, 5.

3 2 The Preliminary Difcourfe. Se£t. I.

♦

absolutely forbad them to ufe it in the old fenfe ; unlefs they meant
no more by it, than that God had fo ordered the feafons, that when
-the moon was in fuch or fuch a manfion or houfe, or at the rifing
or fetting of fuch and fuch a ftar, it ftiould rain or be windy, hot
or cold *.

The old Arabians therefore feem to have made no farther progrefs in a-
ftronomy, which fcience they afterwards cultivated with fo much fuccefs
and applaufe, than to obferve the influence of the ftars on the wea¬
ther, and to give them names ; and this it was obvious for them to
do, by reafon of their paftoral way of Ufe, lying night and day in
the open plains. The names they impofed on the ftars, generally
alluded to cattle and flocks, and they were fo nice in diftinguifhing
them, that no language has fo many names of ftars and afterifms as
the Arabic ; for tho’ they have fince borrowed the names of feveral
conftellations from the Greeks , yet the far greater part are of their
own growth, and much more ancient, particularly thofe of the more
confpicuous ftars, difperfed in feveral conftellations, and thofe of the
lefler conftellations which are contained within the greater, and were
not obferved or named by the Greeks \

Thus have I given the mod fuccinft account I have been able, of
the ftate of the ancient Arabians before Mohammed , or, to ufe their
expreflion, in the time of ignorance. I fhall now proceed briefly to
confider the ftate of religion in the eaft, and of the two great em¬
pires which divided that part of the world between them, at the
time of Mohammed' s fetting up for a prophet, and what were the
conducive circumftances and accidents that favoured his fuccefs.

1 V. Poc. Spec. p. 163^ See . 2 V. Hyde ubi fup# p. 4.

Sec

Se&. II.

The Preliminary Difcourfe.

Section II.

Of the State of Chriftianity, particularly of the Eaftern
Churchesy and of Judaifm, at the Time of MohammedV
appearance : and of the methods taken by him for the
eflablifhing his Religiony and the circumflances which
concurred thereto.

very

we look into the ecclefiaftical hiftorians even from the third
century, we fhall find the Chrijlian world to have then had a ofCMjn-

different afpeft from what fome authors have reprefented ; anity after

and fo far from being indued with adtive graces, zeal, and devotion, ^turv1
and eftablilhed within itfelf with purity of dodlrine, union, and firm
profeffion of the faith ', that on the contrary, what by the ambition
of the clergy, and what by drawing the abftrufeft niceties into con-
troverfy, and dividing and fubdividing about them into endlefs fchifms
and contentions, they had fo deftroyed that peace, love, and charity
from among them, which the Gofpel was given to promote; and in-
ftead thereof continually provoked each other to that malice, ran¬
cour, and every evil work; that they had loft the whole fubftance
of their religion, while they thus eagerly contended for their own
imaginations concerning it ; and in a manner, quite drove Chriftianity
out of the world, by thofe very controverfies in which they difputed
with each other about it 2. In thefe dark ages it was, that moft of
thofe fuperftitions and corruptions we now juftly abhor in the church
of Rome , were not only broached, but eftablifhed ; which gave great
advantages to the propagation of Mohammedifm. The worfhip of
faints and images, in particular, was then arrived at fuch a fcandalous
pitch, that it even furpaffed whatever is now pradtifed among the
Romanijis

After the Kficene council, the eaftern church was engaged in per¬
petual controverfies, and torn to pieces by the difputes of the Arians ,
Sabellians , NcJioria?is, and Entychiam : the herefies of the two laft
of which have been fhewn to have confifted more in the words and
form of exprefiion, than in the dodtrines themfelves 4; and were ra-

1 Ricaut's State of the Ottoman empire, p.187. 2 Pride mix's pref. to his life of Mahomet. 3 V.

La vie de Mahomed, par Boulainvilliers, p. 219, &c. 4 V. Simon, Hilt. Crit. de la creance, &c-

des nations du Levant.

f ther

The he¬
re lies a-
mong the
Arabian

Chriftian?

Preliminary Difcourfe. Se6t. IX,

thcr the pretences, than real motives, of thofe frequent councils, to
and from which the contentious prelates were continually riding poll,
that they might bring every thing to their own will and plealure
And to iupport themfelves by dependants and bribery, the clergy in
any credit at court undertook the protection of fome officer in the
army, under the colour of which
corruption encouraged.

In the weftern church Damafus and TJrficinus carried their contefts at
Rome for the epifcopal feat fo high, that they came to open violence and
murder, which Viventius the governour not being able to fupprefs, he
retired into the country, and left them to themfelves, till Damafus pre¬
vailed. It is faid that on this occafion, in the church of Sicininus, there
were no lefs than 137 found killed in one day. And no wonder they
were fo fond of thefe feats, when they became by that means enrich¬
ed by the prefents of matrons, and went abroad in their chariots and
fedans in great ftate, feafting fumptuoully even beyond the luxury of
princes, quite contrary to the way of living of the country prelates,
who alone leemed to have fome temperance and modefty left2-.

Thefe diffenfions were greatly owing to the emperors, and parti¬
cularly to Conjiantius , who confounding the pure and Ample Chriftian
religion with anile fuperftitions, and perplexing it with intricate quef-
tions, inftead of reconciling different opinions, excited many difputes,
which he fomented as they proceeded, with infinite altercations 5.
This grew worfe in the time of JuJlinian , who not to be behind
thebiffiopsof the fifth and fixth centuries in zeal, thought it no crime
to condemn to death a- man of a different perfuafion from his own +.

This corruption of dodtrine and morals in the princes and clergy,
was neceffarily followed by a general depravity of the people q thofe
of all conditions making it their foie bufinefs to get money by any
means, and then to fquander it away when they had got it, in luxury
and debauchery 6.

But, to be more particular as to the nation we are now writing
of, Arabia was of old famous for herefies 7 ; which might be in fome
meafure attributed to the liberty and independency of the tribes.

• Some of the Chrijliam of that nation believed the foul died with the

1 Amrrmn Marcellin. 1. 21. V. etiam Eufeb. Hifl. Ecclef. 1. 8. c. 3. Sozom. 3. j. c. 14, See. Hi¬
lar. & Sulpic. Sever, in Hift. Sacr. p. 112, See. 2 Ammian. Marcellin. lib. 27. 3 Idem, 1. 21.

* Procop. in Anecd. p. 60. * See an inftance of the wickednefs of the Chriftian army even

when they were under the terror of the Saracens , in Ock/efs Hift. of the Sarac. V. I. p. 239. 6 V.

BoulainvilJ. Vic dcJMahoxn. ubi fup. 7 V. Sozomcn. Hift, Ecclcf. 1, 1, c. 16, 17. Sulpic. Sever,

ubi fupra,

body,

juftice was publickly fold, and all

body, and was to be raifed again with it at the lafl day 1 : thefe Ori-
gen is faid to have convinced \ . Among the Arabs it was that the
herefies of Ebion , Beryllus, and the Nazarceans ?, and alfo that of the
Collyridiatis were broached, or at lead: propagated; the latter introduced
the Virgin Mary for God, or worfhipped her as fuch, offering her a
fort of twilled cake called collyris, whence the fedt had its name 4.

This notion of the divinity of the Virgin Mary was alfo believed
by fome at the council of Nice , who faid there were two gods befides
the Father, viz. Cbrijl and the Virgin Mary , and were thence named
Mariamites T. Others imagined her to be exempt from humanity, and
deified ; which goes but little beyond the PopiJIo fuperllition in cal¬
ling her the complement of the Prinity^ as if it were imperfedt without
her. This foolilh imagination is jultly condemned in the Koran 6 as
idolatrous, and gave a handle to Mohammed to attack the Trinity itfelf.

Other fedts there were of many denominations within the borders
of Arabia , which took refuge there from the profcriptions of the im¬
perial edidts; feveral of whofe notions Mohammed incorporated with
his religion, as may be obferved hereafter.

Tho’ the Jews were an inconfiderable and defpifed people in other The Jew:

parts of the world, yet in Arabia , whither many of them fled from XJ^abia
the deflrudtion of JeruJalem , they grew very powerful, feveral tribes
and princes embracing their religion j which made Mohammed at firlt
fliew great regard to them, adopting many of their opinions, doc¬
trines, and cufloms ; thereby to draw them, if poflible, into his in-
terell. But that people, agreeably to their wonted obftinacy, were
fo far from being his profelytes, that they were fome of the bitterefl
enemies he had, waging continual war with him, fo that their reduc¬
tion coll him infinite trouble and danger, and at lafl his life. This
averfion of theirs created at length as great a one in him to them,
fo that he ufed them for the latter part of his life, much worfe than
he did the Chrijlians , and frequently exclaims againfl them in his Koran ;
his followers to this day obferve the fame difference between them and
the Chrijlians , treating the former as the rnofl abjedt and contempti¬
ble people on earth.

It has been obferved by a great politician 7, that it is impoflible a The weal,
perfon fhould make himfelf a prince, and found a flate without op-
portunities. If the diflradted flate of religion favoured the defigns of man and

Mohammed on that fide, the weaknefs of the Korn an and Per (tan mo- Perftan

^ empires

1 Eufeb.Hift. Ecclef. 1. 6. c. 33. 2 Idem, ibid. c. 37. 3 Epiphan. de Hzere/i. I. 1. Hser.

40. 4- Idem, ibid. 1. 3. Hasref, 75, 79. s Elmacin. Eutych. 6 Cap. 5. 7 Machi- *

-mllij.Princ. c. 6, p. 19.

f 2

narchies

The Preliminary Difcottrfe. Sedt. II.

narchies might flatter him with no lefs hopes in any attempt on thofe
once formidable empires, either of which, had they been in their full
vigour, mull have crufhed Mohammedifm in its birth; whereas nothing
nouriihed it more than the fuccefs the Arabians met with in their en-
terprizes againfl: thofe powers, which fuccefs they failed not to attri¬
bute to their new religion and the divine afliftance thereof.

The Roman empire declined apace after Gonjlantine , whofe fuccef-
fors were for the generality remarkable for their ill qualities, efpe-
cially cowardice and cruelty. By Mohammed' s time, the weftern half
of the empire was overrun by the Goths ; and the eaftern fo reduced
by the Huns on the one flde, and the Perjians on the other, that it
was not in a capacity of ftemming the violence of a powerful inva-
lion. The emperor Maurice paid tribute to the Khagdn or king of the
Huns ; and after Phocas had murdered his mafter, fuch lamentable ha-
vock there was among the foldiers, that when Heracltus came, not
above feven years after, to mufter the army there were only two fol¬
diers left alive, of all thofe who had born arms when Phocas firft
ufurped the empire. And tho’ HeracHus was a prince of admirable
courage and condudt, and had done what poflibly could be done to
reftore the difcipline of the army, and had had great fuccefs againfl:
the Perfians , fo as to drive them not only out of his own dominions,
but even out of part of their own ; yet flill the very vitals of the empire
leemed to be mortally wounded ; that there could no time have hap¬
pened, more fatal to the empire, or more favourable to the enter-
prizes of the Arabs-, who feem to have been raifed up on purpofe
by God, to be a fcourge to the Chrijlian church, for not living an-
fwerably to that moll holy religion which they had received '.

The general luxury and degeneracy of manners into which the
Grecians were funk, alfo contributed not a little to the enervating their
forces, which were fliill further drained by thofe two great deffcroyers,
monachilm and perfecution.

The Perfians had alfo been in a declining condition for fome time
before Mohammed, occafloned chiefly by their inteftine broils and dif-
fenfions ; great part of which arol'e from the devilifli dotflrines of
Manes and Mazdak. The opinions of the former are tolerably well
known: the latter lived in the reign of Khofru Kobdd, and pretended
himfelf a prophet fent from God to preach a community of women
and poffeflions, fince all men were brothers and defeended from the
(ame common parents. This he imagined would put an end to all

1 Qckli) s Hill, of the Saracen* , Vol. I. p. 19, fsV-

feuds

Sedt. II.

! The Preliminary Difcourfe.

feuds and quarrels among men, which generally arofe on' account of
one of the two. Kobdd himfelf embraced the opinions of this im-
poftor, to whom he gave leave, according to his new docftrine, to lie
with the queen his wife j which permiffion Anufhirnvdn, his fon, with
much difficulty prevailed on Mazdak not to make ufe of. Thefe
lefts had certainly been the immediate ruin of the Perjian empire,
had not Anujhirwan , as foon as he fucceeded his father, put Mazdak
to death with all his followers, and the Manicheans alfo, reftoring the
ancient Magian religion *.

In the reign of this prince, defervedly furnamed the Juft, Mohammed
was born. He was the lafh king of Perjia who deferved the throne,
which after him was almoft perpetually contended for, till ffibverted
by the Arabs. His fon Hormuz loft the love of his fubjefts by his ex-
ceffive cruelty ; having had his eyes put out by his wife’s brothers,
he was obliged to refign the crown to his fon Khofru Parviz, who at
the inftigation of Bahrdm Chubin had rebelled againft him, and was
afterwards ftrangled. Parviz was foon obliged to quit the throne to
Bahrdm ; but obtaining fuccours of the Greek emperor Maurice, he re¬
covered the crown : yet towards the latter end of a long reign he
grew fo tyrannical and hateful to his fubjefts, that they held private
correfpondence with the Arabs ; and he was at length depofed, im-
prifoned, and flain by his fon Shiruyeh \ After Parviz no lefs than
fix princes poffeffed the throne in lefs than fix years. Thefe domeftic .
broils effectually brought ruin upon the Perjians ; for tho’ they did
rather by the weaknefs of the Greeks, than their own force, ravage
Syria and fack JeruJ'alem and Damafcus under Khofrii Parviz ; and,
while the Arabs were divided and independent, had fome power in
the province of Taman, where they fet up the four laft kings before
Mohammed ; yet when attacked by the Greeks under Heraclius , they
not only loft their new conquefts, but part of their own dominions,
and no fooner were the Arabs united by Mohammedifm, than they beat
them in every battle, and in a few years totally fubdued them.

As thefe empires were weak and declining, fo Arabia , at Moham- The
mod’s fetting up, was ftrong and flouriffiing; having been peopled at ^n0gfy/.
the expence of the Grecian empire, whence the violent proceedings ofrabia,
the domineering fedts forced many to feek refuge in a free country, as
Arabia then was, where they who could not enjoy tranquillity and
their confcience at home, found a fecure retreat. The Arabia?is were
not only a populous nation, but unacquainted with the luxury and

1 Y. Poc. Spec. p. 7c

a V. Teixcirp, Rclpcioncs delos Reyes de Perfia, p. 195, &c.

deli

3§

delicacies
forts ;

The Preliminary Difcourfe

e Greeks and Perjtans , and inui

parfimonious

Sea. II

hardfhip

drinking no wine, and fitting on the ground. Their political govern¬
ment was alfo fuch as favoured the defigns of Mohammed for the
divifion and independency of their tribes was fo neceflfary to the firft
propagation of his religion, and the foundation of his power, that it

him

had

Arabs

been united in one fociety. But when they had embraced
his religion, the confequent union of their tribes was no lef? necefla-
ry and conducive to their future conquefts and grandeur.

This pollute of public affairs in the eaftern world, both as to its
religious and political ftate, it is more than probable Mohammed was

merchant

well acquainted with ; he having had fufiicient
forming himfelf in thofe particulars, in his trav
his younger years : and tho’ it is not to be fuppofed his views at firft
were fo extenfive as afterwards, when they were enlarged by his good
fortune, yet he might reafonably promife himfelf fuccefs in his firft at¬
tempts from thence. As he was a man of extraordinary parts and ad-
drefs, he knew how to make the beft of every incident, and turn
what might feem dangerous to another, to his own advantage.

Mabam- Mohammed came into the world under fome difadvantages, which
■ned' s con- he loon furmounted. His father Abd' all ah was a younger fon 1 of

forehebfct Abd' almotalleb, and dying very young and in his father’s life time,
up for a left his widow and infant fon in very mean circumftances, his whole

andPhi't 5 fobftance confifting but of five camels and one Ethiopian fhe-flave 2.
motives Abd' almotalleb was therefore obliged to take care of his grandchild
for fo do- Mohammed which he not only did during his life, but at his death

Abu Tdaleb , who was brother to Abd' allah

fame mother, to pro
feddionately did, and

him

him in the bufinefs

he very af-
a merchant

_ _ , nd to that end he took him with him into Syria

when he was but thirteen, and afterward recommended him to Kha-
dijah a noble and rich widow for her fadtor, in whofe fervice he be¬
haved himfelf fo well, that by making him her hulband file foon raifed
him to an eaualitv with the richeft in Mecca.

After he began

by this advantageous match
formed the fcheme of eftablifhing

1 He was not his eldeft Ton, as Dr. Pride an x tells us; whofe reflections built on that foundation
mult neceflarily fail: (fe-e his life of Mahomet , p. 9.) nor yet his youngeft fon, as M. de Boulain -
villicrs (Vie de Mahommed, p. 182, See,) fuppofes ; for Hamza and al Abbas were both younger
than AbcC allah. % Abulfeda, «‘Vit, Moham. p. 2.

Sedt. IX; *The Preliminary Difcourfe .

he exprefled it, of replanting the only true and ancient one, profefled
by Adam , Noah, Abraham , Mofes, Jefus, and all the prophets *, by
deftroying the grofs idolatry into which the generality of his coun¬
trymen had fallen, and weeding out the corruptions and fuperftitions
which the latter Jews and Chriftians had, as he thought, introduced
into their religion, and reducing it to its original purity, which con¬
fided chiefly in the worfhip of one only God.

Whether this was the effect of enthufiafm, or only a d-efign to raifc
himfelf to the fupreme government of his country, I will not pretend
to determine. The latter is the general opinion of Chrijiian writers,
who agree that ambition, and the defire of fatisfying his fenfuality
were the motives of his undertaking. It may be fo; yet his firfl
views perhaps were not fo interefted. His original defign of bringing
the pagan Arabs to the knowledge of the true God, was certainly
noble, and highly to be commended; for I cannot poflibly fubfcribe to
the aflertion of a late learned writer % that he made that nation ex^
change their idolatry for another religion altogether as bad. Moham¬
med was no doubt fully fatisfied in his confcience of the truth of his
grand point, the unity of G o d, which was what he chiefly attended
to ; all his other dodrines and inftitutions being rather accidental, and
unavoidable,, than premeditated and defigned,.

Since then Mohammed was certainly himfelf perfuaded of his grand
article of faith, which in his opinion was violated by all the reft of
the world ; not only by the idolaters, but by the Chriftians , as well
thofe who rightly worfhipped Jefus as God, as thofe who fu-
perftitioufly adored the Virgin Mary , faints, and images ; and alfo
by the Jews, who are accufed in the Koran of taking Ezra for
the fon of G o d 3 ; it is eafy to conceive that he might think it
a meritorious work to refcue the world from fuch ignorance and fu-
perftition ; and by degrees, with the help of a warm imagination,
which an Arab feldom wants 4, to fuppofe himfelf deflined by pro¬
vidence for the effecting that great reformation. And this fancy of
his might take ftill deeper root in his mind, during the folitude he
thereupon affected, ufually retiring for a month in the year to a cave
in mount Hara near Mecca. One thing which may be probably urg¬
ed againft the enthufiafm of this prophet of the Arabs , is the wife
conduct and great prudence he all along fhewed in purfuing his de¬
fign, which feem inconfiftent with the wild notions of a hot-brained
religionift. But tho’ all enthufiafts or madmen do not behave with

2 See Koran, c. 2. * Pride tux's life of Mahomet, p. 76. 3 Koran, c. 9. 4 See Cafr.ub .

of Enthufiafm. p. 148* **

the

The Preliminary Difcourfe . Sedl. II.

die fame gravity and circumfpedtion that he did, yet he will not be
the firft inftance, by feveral, of a perfon who has been out of the
way only quoad [hoc, and in all other refpedts adted with the greateft
decency and precaution.

The terrible deilrudtion of the eaftern churches, once fo glorious
and flourifhing, by the fudden fpreading of Mohammedifm , and the
great fucceffes of its profeffors againfl the Chriftians , neceffarily in-
fpire a horror of that religion in thofe to whom it has been fo fatal ;
and no wonder if they endeavour to let the character of its founder,
and its dodtrines, in the moll infamous light. But the damage done
by Mohammed to Chrijlianity feems to have been rather owing to his
ignorance than malice ; for his great misfortune was, his not having
a competent knowledge of the real and pure dodtrines of the Chrijlian
religion, which was in his time fo abominably corrupted, that it is
not furprizing if he went too far, and refolved to abolifh what he
might think incapable of reformation.

It is fcarce to be doubted but that Mohammed had a violent delire
of being reckoned an extraordinary perfon, which he could attain to
by no means more effectually, than by pretending to be a meflenger
lent from God, to inform mankind of his will. This might be at
firft his utmoft ambition, and had his fellow citizens treated him
lefs injurioully, and not obliged him by their perfecutions to feek
refuge Jelfewhere, and to take up arms againft them in his own de¬
fence, he had perhaps continued a private perfon, and contented
himfelf with the veneration and refpedd due to his prophetical office ;
but being once got at the head of a little army, and encouraged by
fuccefs, it is no wonder if he raifed his thoughts to attempt what
had never before entred into his imagination.

That Mohammed was, as the Arabs are by complexion *, a great
lover of women, we are affured by his own confelfion; and he is
conftantly upbraided with it by the controverfial writers, who fail
not to urge the number of women with whom he had to do, as a de-
monflrative argument of his fenfuality, which they think fufficiently
prove him to have been a wicked man, and confequently an impoflor.
But it muff be confidered, that polygamy, tho’ it be forbidden by
the Chrijlian religion, was in Mohammed' s time frequently pradtifed in
Arabia and other parts of the eaft, and was not counted an immora¬
lity, nor was a man the worfe efteemed on that account; for which rea-
fon Mohammed permitted the plurality of wives, with certain limita¬
tions, among his own followers, who argue for the lawfulnefsx of it

1 Ammian. Marcell. 1. 14. c. 4.

from

Se&. II. The Preliminary IDifcourfe.

from feveral reafons, and particularly from the examples of perfons
allowed on all hands to have been good menj fome of whom have
been honoured with the divine correfpondence. The feveral laws re¬
lating to marriages and divorces, and the peculiar priviledges granted
to Mohammed in his Koran, were almoft all taken by him from the
Jewifo decifions, as will appear hereafter ; and therefore he might
think thofe inftitutions the more jufl and reafonable, as he found them
pra£tifed or approved by the profelTors of a religion, which was con-
fefledly of divine original.

But whatever were his motives, Mohammed had certainly the per- Of his
fonal qualifications which were neceflary to accomplifh his undertak-
ing. The Mohammedan authors are excefiive in their commendations dons,
of him, and fpeak much of his religious and moral virtues; as his
piety, veracity, juftice, liberality, clemency, humility, and abftinence.

H is charity, in particular, they fay, was fo confpicuous, that he had
feldom any money in his houfe, keeping no more for his own ufe
than was jufl: fufficient to maintain his family ; and he frequently fpared
even fome part of his own provifions to fupply the necefiities of the poor ;
fo that before the year’s end he had generally little or nothing left 1 :
God, fays al Bokhdri, offered him the keys of the trcajnres of the earth ,
but he ivould not accept them. Tho’ the elogies of thefe writers are
juftly to be fufpedted of partiality, yet thus much, I think, may be
inferred from thence, that for an Arab who had been educated in
Paganifm , and had but a very imperfedt knowledge of his duty, he
was a man of at leafi: tolerable morals, and not fuch a monfter of
wickednefs as he is ufually reprelented. And indeed, it is fear ce poffi-
ble to conceive, that a wretch of fo profligate a character fhould e vet-
have fucceeded in an enterprize of this nature; a little hypocriiy and
iaving of appearances, at leaft, mull have been abfolutely neceflary;
and the fincerity of his intentions is what I pretend not to inquire
into.

He had indifputably a very piercing and fagacious wit, and was
thoroughly verfed in all the arts of infinuation \ The eaftern hifto-
rians deicribe him to have been a man of an excellent judgment, and
a happy memory ; and thefe natural parts were improved by a great
experience and knowledge of men, and the obfervations he had made
in his travels. They fay he was a perfon of few words, of an equal
chearful temper, pleafant and familiar in converfation, of inofifen-

s V. Abu'Ifcda Vit, Mohazn. p. 144, Sc c.

2 V, Prid, life of Mahomet 9 p. 105.

The Preliminary Difcourfe. Setft. II.

five behaviour towards his friends, and of great condefcenfion towards
his inferiors To all which were joined a comely agreeable perfon,
and a polite addrefs; accomplilhments of no fmall fervice in prevent¬
ing thofe in his favour, whom he attempted to perfuade.

As to acquired learning, it is confeffed he had none at all ; having
had no other education than what was euftomary in his tribe, who
negledted, and perhaps defpifed, what we call literature ; efteeming

com

A O 3L

fages of their poets as

• own, their (kill in whi<
contenting themfelves w
ommitting to memory fu
might be of ufe to them

defign, that he

fo far from
made the g

from

i i -

infilling that the writ¬

he a forgery of his own ; becaufe it was not conceivable that a per¬
fon who could neither write nor read Ihould be able to compofe a
book of fuch excellent dodtrine, and in fo elegant a ftile ; and there¬

by obviating
weight \
of their m

an objection that

have carried a great deal of
fers, inftead of being: afhamed

The hr ft

heps of

- 1

^ » 1 - - 1 - * *

of their mailer’s ignorance, glory in it, as an evident proof of his
divine million, and lcruple not to call him (as he is indeed called in
the Koran itfelf 5) the illiterate prophet.

The fcheme of religion which Mohammed framed, and the defign
and artful contrivance of thofe written revelations (as he pretended
them to be) which compofe his Koran , {hall be the fubjedt of the

v.-.-.rds the following fedtions :

(hall

executing

or nupro
-’ft.

are in the remainder of this relate,
as briefly as poffible, the Heps he took towards the effedling of his
enterprize, and the accidents which concurred to his fuccels therein.

Before he made any attempt abroad, he rightly judged that it was
neceffary for him to begin by the converfion of his own houfehold.
Having therefore retired with his family, as he had done feveral times
before, to the above-mentioned cave in mount Ilara , he there opened

times

the fecret of his million

mount 1

Kbadijah

' a , he there opened
and acquainted her

that the angel Gabriel had juft before appeared to him, and told him
that he was appointed the apollle of God: he alfo repeated to her

a paffage 4 which he pretended had been revealed to him by the mi-
niilry of the angel, with thofe other circumftances of this firft ap¬
pearance, which are related by the Mohammedan writers. Kbadijah

1 V. Abul fed. ubi fup. ^ Sec Koran chap. 29. Prid. life of Mab. p. 28, &c
Vlas paffage is generally agreed to be the firil five verfes of the 96th chapter.

3 Chap. 7

re-

Se£t. II. The Preliminary JDifcourfe.

received the news with great joy 1 ; fwearing by him in whofe hands
her foul was, that fhe trufled he would be the prophet of his nation:
and immediately communicated what fhe had heard to her coufin
Warakah Ebn Nawfal, who being a Chrijlia?i could write in the He¬
brew charadler, and was tolerably well verfed in the fcriptures 2;
and he as readily came into her opinion, affuring her that the fame
angel who had formerly appeared unto Mofes , was now fent to Mo¬
hammed 3. This firft overture the prophet made in the month of
Ramadan , in the fortieth year of his age, which is therefore ufually
called the year of his miffion.

Encouraged by fo good a beginning, he refolved to proceed, and
try for fome time what he could do by private perfuafion, not daring
to hazard the whole affair by expofing it too fuddenly to the publick.
He foon made profelytes of thofe under his own roof, viz. his wife
Khadzjah , his fervant Zeid Ebn Haretha (to whom he gave his free¬
dom 4 on that occafion, which afterwards became a rule to his'fol-
lowers,) and his coufin and pupil Aliy the fon of Abu Haleb ^ tho’
then very young : but this laft, making no account of the other two,
ufed to flile himfelf the firfl of believers. The next perfon Moham¬
med applied to was Abdallah Ebn Abi Kohdfa , furnamed Abu Beer ,
a man of great authority among the Koreifh , and one whofe intereft
he well knew would be of great fervice to him ; as it foon appeared :
for Abu Beer being gained over, prevailed alfo on Othmdn Ebn A fan ,
Abd’alrahman Ebn Awf, Saad Ebn Abi Wakkds , al Zobeir Ebn al
Awdm, and Hello a Ebn Obcidb all ah , all principal men in Mecca , to
follow his example. Thefe men were the fix chief companions, who,
with a few more, were converted in the fpace of three years ; at the
end of which Mohammed having, as he hoped, a fufficient interelf to
fupport him, made his miffion no longer a fecret, but gave out that
God had commanded him to admonifh his near relations and in

redted AH

:o prepare an entertainment, and invite the fons and def-
Abdl almotalleb. intending: then to open his mind to them ;

them

his

making

Abu Laheb.

Mohammed

opportunity of fpeaking,

him

1 I do not remember to have read in any caftern author, that Kbadijah cverrcjcdled her husband's
pretences as delufions, or fufpe&ed him of any impofhirc. Yet fee Pridcaux* s life of Mahomet, p.
ii. See. 2 V. Poc. Spec. p. 157. 3 V. AbuJfed. Vit. Moham. p. 16. Where the learned

trail fla tor has miftaken the meaning of this paflage. 4 For he was his purchased have, as Mai-
fed a exprefly tells us; and not his coufin german, as Mr. de BoulalrwUl. aiferts (Vie de Mali. p. 273.)

1 Koran c. 74. See the notes thereon.

g 2

non

rthe Preliminary Difcourfe.

Sedt. II.

tion the next day ; and when they were come, he made them the following
lbeech ; ‘ ‘ I know no man in all Arabia who can offer his kindred a
d more excellent thing than I now do you : I offer you happinefs both in
“ this life, and in that which is to come ; God Almighty hath com-
tc ni an died me to call you unto him ; Who therefore among you will be
aff/ling to me herein , and becotne my brother, and my vice-gerent ?'
All of them hefitating, and declining the matter, Ali at length rofe
up, and declared that he would be his afiiftant ; and vehemently
threatned thofe who fhould oppofe him. Mohammed upon this em¬
braced Ali with great demonflrations of affedtion, and defired all who-

The Ko-

•• -ifr: op-
rofe him,

A. y

were

him, as his deputy ; at which

the company
he mu ft now

out

Abu Td ale b . that'

from

he began to preach in public to the people.

him

came

obfti-

nacy, and perverfenefs of themfelves and their fathers; which fo
highly provoked them, that they declared themfelves his enemies,
and would foon have procured his ruin, had he not been protected

Abu

making

Korei/f:

mly

innovations he was attempting; which proving ineffectual, they at
length threatned him with an open rupture, if he did not prevail on

Mohammed to defift.

Abu Thatch

moved

J \ \

earneftly dilfuaded his nephew from purfuing the affair any farther,
reprefenting the great danger he and his friends rauft otherwife run.
But Mohammed was not to be intimidated, telling his uncle plainly,
that if they fet the Jim againfl him on his right hand, and the moon on
his left, he would not leave his enterprise : and Abu Th'aleb feeing him
fo firmly refolved to proceed, ufed no further arguments, but pro-
mifed to ftand by him againft all his enemies r.

The Koreiff finding they could prevail neither by fair words nor
menaces, tried what they could do by force, and ill treatment ; ufing
Mohammed’s followers fo very injurioufly that it was not fafe for them
to continue at Mecca any longer ; whereupon Moham?ned gave leave
to luch of them as had not friends to protect them, to feek for re¬
fuge cl fe where. And accordingly in the fifth year of the prophet’s
million, fixteen of them, four of whom were women, fled into E-
thiotda \ ond among them Othmdn Ebn Affdn and his wife Raid ah. Mo -

: Abu] fed a ubi fupra.

hammed’ s

! 'The P r el i mi nary LHfcourfe.

Se<5l. II.

hammed’’?, daughter. This was the firft flight; but afterwards feveral
others followed them, retiring one after another, to the number of

Thefe

refugees were kindly received by the Najdjhi 2, or king of Ethiopia ,

eighty three men and eighteen women, befides children

who refufed to deliver them up to thofe whom the Koreijh fent to
demand them, and as the Arab writers unanimoufly atteft, even pro-
fefled the Mohammedan religion.

In the fixth year of his million 3 Mohammed had the pleafure of
feeing his party ftrengthened by the' converfton of his uncle Hamza, a
man of great valour and merit, and of Omar Ebn al Khattdb , a per-
fon highly efteemed, and once a violent oppoler of the prophet.
As perlecution generally advances rather than obftru&s the fpreading
of a religion, IJlamifm made fo great a progrefs among the Arab

fan&ion, reduced it into writing, and laid it up in the Caaba.

tribes, that the Koreifh , to fupprefs it effectually, if poiiible, in the
feventh year of Mohammed' s million 4, made a folemn league or co¬
venant againft the Ilajloemites and the family of Abd’ almotalleb, en¬
gaging themfelves to contrad no marriages with any of them, and
to have no communication with them ; and to give it the greater

Up¬
on this the tribe became divided into two factions ; and the family
of Hajloem all repaired to Abu Caleb, as their head ; except only
Abd’al Uzza, furnamed Abu Laheb, who out of his inveterate
hatred to his nephew and his doCtrine, went over to the oppofite
party, whofe chief was Abu Sojibn Ebn Harb , of the family of

Ommeya.

The families continued thus at variance for three years;
the tenth vear of his million, Mohammed told his uncle Abu Caleb ,
that God had manifeltly lliewed his difapprobation of the league
which the Koreijh had made againft them, by fending a worm to eat
out every word of the inftrument, except the name of God. Of this ac¬
cident Mohammed had probably fome private notice ; for Abu Caleb went
immediately to the Koreijh and acquainted them with it ; offering, if it
proved falfe, to deliver his nephew up to them ; but in cafe it were
true, he infilled that they ought to lay afide their animofity, and an¬
nuli the league they had made againft the Hajhemites. To this they
acquiefced, and going to infpeCt the writing, to their great aftoniih-
ment found it to be as Abu 'Caleb had laid ; and the leaeue was

but

hereupon declared void.

1 Idem, Ebn Shohnah.

onlv the title the Amis fc.ivc

S holm ah. 4 Al Janndbi.

% Dr. Prhitt’.ux ieems to fake this word for a
to every hi rut A this country. See his life oi

proper name,
Mtib. p. 55.

but Jt is
3 Ebn

4-6

! The Preliminary Difcourfe.

SeCt. II.

In the fame year Abu 'Taleb died, at the age of above fourfcore;
and it is the general opinion that he died an infidel, tho’ others fay

Me ham-
7 ned lofcs

his uncle , i7i>T7 -

Ah’.fTakb, that when he was at the point of death he embraced Mohammedifm ,

and produce fome paflages out of his poetical compofitions,

md his
vife.

to con-

firm their aflertion. About a month, or as fome write, three days after
the death of this great benefaCtor and patron, Mohammed had the
additional mortification to lofe his wife Khadijah, who had fo' ge-
neroufiy made his fortune. For which reafon this year is called the

year of ?nourning

The Ko- On the death of thefe two perfons the Koreijh began to be more
moretroiT troublefome than ever to their prophet, and efpecially fome who had

blefome. formerly been his intimate friends ; infomuch that he found himfelf

obliged to feek for fhelter elfewhere, and firffc pitched upon Tdyef
about fixty miles eaft from Mecca , for the place of his retreat.
Thither therefore he went, accompanied by his fervant Zeid, and ap¬
plied himfelf to two of the chief of the tribe of cThakif who were
the inhabitants of that place ; but they received him very coldly.
However he ftaied there a month; and fome of the more confiderate
and better fort of men, treated him with a little refpeCt: but the
Haves and inferior people at length rofe againft him, and bringing
him to the wall of the city, obliged him to depart, and return to
Mecca ; where he put himfelf under the protection of al Motdam
Ebn Adi 2.

Six in’m- This repulfe greatly difcouraged his followers: however Mob am-
biunts of tned was not wanting to himfelf, but boldly continued to preach to

verted Pubhc alfemblies at the pilgrimage, and gained feveral profe-

lytes, and among them fix of the inhabitants of Yatbreb of the Jew-
ijb tribe of Khazraj , who on their return home failed not to lpeak
much in commendation of their new religion, and exhorted their
fellow-citizens to embrace the fame.

yL hnr:-

Yicd feigns
to have
made a

In the twelfth year of his million it was that Mobammed gave out
he had made his night journey from Mecca to 'JeruJalem and
thence to heaven h 1b much fpoken of by all that write of him.
journey to Dr. Pt ddcaux 4 thinks he invented it either to anfwer the expectations

of thofe who demanded fome miracle as a proof of his million; or
elfe, by pretending to have converfed with God, to eftablifh the
authority of whatever he fhould think fit to leave behind by way of
oral tradition, and make his fayings to ferve the fame purpofe as the

1 Abulfcd. p. 28. Ebn Shohnah. 2 Ebn Shohnah.
Koran. * Life of Mahomet, p. 41, 51,

3 See the notes on the 17th chap, of the

oral

Sedt. II.

The Preliminary Difcourfe.

oral law of th tjews. But I do not find that Mohammed himfelf ever expect¬
ed fo great a regard fhould be paid to his Sayings, as his followers have
fmce done ; and feeing he all along difclaimed any power of perform¬
ing miracles, it feems rather to have been a fetch of policy to raife
his reputation, by pretending to have actually converfed with God
in heaven, as Mofes had heretofore done in the mount, and to have
received feveral institutions immediately from him, whereas before he
contented himfelf with perfuading them that he had all by the mi¬
nistry of Gabriel.

However this ftory feemed fo abfurd and incredible, that feveral
of his followers left him upon it, and it had probably ruined the
whole defign, had not Aba Beer vouched for his veracity, and de¬
clared that if Mohammed affirmed it to be true, he verily believed the
whole. Which happy incident not only retrieved the prophet’s cre¬
dit, but increafed it to fuch a degree, that he was fecure of being a-
ble to make his difciples fwallow whatever he pleafed to impofe on
them for the future. And I am apt to think this fiction, notwith-
ftanding its extravagance, was one of the moft artful contrivances
Mohammed ever put in praCtife, and what chiefly contributed to the
railing of his reputation to that great height to which it afterwards

arrived.

In this year, called by the Mohammedans the accepted year , twelve Twelve
men of Tathrcb ox Medina, of whom ten were of the tribe of Khaz
raj, and the other two of that of Aws, came to Mecca, and took take an
an oath of fidelity to Mohammed at al Akaba, a hill on the north of'j^H®
that city. This oath was called the womens oath-, not that

men were prefent at this

time

any wo- mej.

but becaufe a man was not thereby

obliged to take up arms in defence of Mohanwied or his religion ; it
being the fame oath that was afterwards exaCted of the women, the

€ 1 J

form of which we have in the Koran

and is to this effeCt ; viz.

That they fhould renounce all idolatry; that they fhould not Steal,
nor commit fornication, nor kill their children (as the pagan Arabs
ufed to do when they apprehended they fhould not be able to main¬
tain them 2) nor forge calumnies; and that they fhould obey the pro¬
phet in all things that were reafonable. When they had folemnly
engaged to do all this, Mohammed fent one of his difciples, named
Maf'db Ebn Omair home with them, to inftruCt them more fully in
the grounds and ceremonies of his new religion.

1 Cap. Go. 2 V- Koran, c. 6.

ft Lifab,

.48 iThe Preliminary Difcourfe. Seel. II.

The pro- Maj'db, being arrived at Medina , by the afiiffcance of thofe who
iWwwL’.had been formerly converted, gained feveral profelytes, particularly

Elm Madeira, a chief man of the city, and Saad Ebn Moddh ,
of the tribe of Aws-, MohammediJ'm fpreading fo faff, that
there was l'carce a houfe wherein there were not fome who had em-

* • **

r.:j?n at
Medina.

O/aid

prince

braced it.

Several of The next year, being the thirteenth of Mohammed's million, Maf-
that city ab returned to Mecca , accompanied by feventy three men and two women

dc-hey to Medina who had profeffed JJlamifm , befides fome others who were as
iLbam- yet unbelievers. On their arrival, they immediately fent to Moham-
v:c!‘ med, and offered him their afliflance, of which he was now in great

need, for his adverfaries were by this time grown fo powerful in
Mecca , that he could not flay there much longer without imminent
danger. Wherefore he accepted their propofal, and met them one
night, by appointment, at al Akaba above mentioned, attended by
his uncle al Abbas , who, tho’ he was not then a believer, wifhed his
nephew well, and made a fpeech to thofe of Medina , wherein he
told them, that as Mohammed was obliged to quit his native city, and
i'eek an afylum elfewhere, and they had offered him their protection,
they would do well not to deceive him; and that if they were not
firmly refolved to defend and not betray him, they had better declare
their minds, and let him provide for his fafety in lome other manner.
Upon their protefting their fincerity, Mohammed fwore to be faithful
to them ; on condition that they fhould proteCt him againft all in-
fiults, as heartily as they would their own wives and families. They
then afked him what recompenfe they were to expeCt if they fhould
happen to be killed in his quarrel; he anfwered, paradife. Where¬
upon they pledged their faith to him, and fo returned home after
Mohammed had chofen twelve out of their number, who were to have

the fame authority among them as the twelve apoflles of Chrijl had
among his difciples 2.

^nd^to Hitherto Mohammed had propagated his religion by fair means, fo
Lve le.u e that the whole fuccefs of his enterprize before his flight to Medina ,

to defend muft be attributed to perfuafion only, and not to compulfion. For

before this fecond oath of fealty or inauguration at al Akaba , he had

no permifiion to ufe any force at all; and in feveral places of the
Koran , which he pretended were revealed during his flay at Mecca ,
he declares his buflnefs was only to preach and admonifh, that he
.had no authority to compel any perfon to embrace his religion; and

1 Abulfcda. Vit. Moham. p. 40, &c.

~ Ebn Ifhub.

Se<5t. II. The Prel i m in ary Dtfcourfe.

that whether people believed, or not, was none of his concern, but
belonged folely unto God. And he was fo far from allowing his
followers to ul'e force, that he exhorted them to bear patiently thofe
injuries which were offered them on account of their faith ; and
when perfecuted himfelf, chofe rather to quit the place of his birth
and retire to Medina , than to make any refiftance. But this great
paffivenefs and moderation feems entirely owing to his want of pow¬
er, and the great fuperiority of his oppofers for the firft twelve years
of his miffion ; for no fooner was he enabled, by the afiiftance of thofe
of Medina , to make head againft his enemies, than he gave out, that
God had allowed him and his followers to defend themfelves againft
the infidels ; and at length as his forces increafed, he pretended to
have the divine leave even to attack them ; and to deftroy idolatry,
and fet up the true faith by the fword; finding, by experience, that
his defigns would otherwife proceed very flowly, if they were not
utterly overthrown ; and knowing on the other hand that innovators,
when they depend folely on their own ftrength, and can compel,
feldom run any rifque ; from whence, the politician obferves, it fol¬
lows, that all the armed prophets have fucceeded, and the unarmed
ones have failed. MoJes> Cyrus , ‘IheJ'eus , and Romulus would not have
been able to eftablifh the obfervance of their inftitutions for any length
of time, had they not been armed ’. The firfl paffage of the Koran
which gave Mohammed the permiffion of defending himfelf by arms,
is faid to have been that in the twenty fecond chapter ; after which
a great number to the fame purpofe were revealed.

That Mohammed had a right to take up arms for his own defence
againft his unjuft perfecutors, may perhaps be allowed ; but whether
he ought afterwards to have made ufe of that means for the efta-
blifhing of his religion is a queftion I will not here determine. How
far the fecular power may or ought to interpofe in affairs of this na¬
ture, mankind are not agreed. The method of converting by the
fword, gives no very favourable idea of the faith which is fo pro¬
pagated, and is difallowed by every body in thofe of another reli¬
gion, tho’ the fame perfons are willing to admit of it for the ad¬
vancement of their own ; fuppofing that tho’ a falfe religion ought
not to be eftablifhed by authority, yet a true one may ; and accord¬
ingly force is almoft as conftantly employed in thefe cafes by thofe
who have the power in their hands, as it is conftantly complained of
by thofe who fuffer the violence. It is certainly one of the moft

1 Machiavelli, Princ. c. 6.

con

5°

The Preliminary Difcourfe. Sedt. II.

convincing proofs that Mohammedifm was no other than a human in¬
vention, that it owed its progrefs and eflablifhment almofl entirely
to the fword ; and it is one of the flrongefl deinonflrations of the
divine original of Chrijlianity , that it prevailed againfl all the force
and powers of the world by the meer dint of its own truth, after
having flood the aflaults of all manner of perfecutions, as well as o-
ther oppofitions, for three hundred years together, and at length made
the Roman emperors themfelves fubmit thereto 1 ; after which time
indeed this proof feems to fail, Chrijlianity being then eflablifhed
and Paganifm abolifhed by public authority, which has had great
influence in the propagation of the one and deflrudtion of the other

flnce

But to return.

ever

Mob am- Mohammed having provided for the fecurity of his companions as
feMesPfly we^ as ^is own, by the league offenfive and defenfive which he had
toV/;- now concluded with thofe of Medina , directed them to repair thither,
no ; and which they accordingly did ; but himfelf with Abu Beer and Alt

ftaid behind, having not yet received the divine permiffion, as he
pretended, to leave Mecca. The Koreijh fearing the confequence of
this new alliance, began to think it abfolutely neceffary to prevent
Mohammed’s efcape to Medina , and having held a council thereon, af¬
ter feveral milder expedients had been rejedled, they came to a refo-

th zKoreiJb
confpire
to kill

him.

lution that he fhould be killed

and

agreed

that a man fhould be

chofen out of every tribe for the execution of this defign, and that
each man fhould have a blow at him with his fword, that the guilt

J o

of his blood might fall equally on all the tribes, to whofe united
power the Hafhe mites were much inferior, and therefore durfl not at¬
tempt to revenge their kinfman’s death.

But he e-
feapes.

This

confpiracy was fcarce formed when by fome means or other

it came to Mohammed’s knowledge, and he

gave

out that it was re¬

vealed to

him

by the

angel

Gabriel , who had now ordered him to

retire to Medina. Whereupon, to amufe his enemies, he directed Ali
to lye down in his place and wrap himfelf up in his green cloak,
which he did, and Mohammed efcaped miraculoufly, as they pretend 3,
to Abu Beer’s houfe, unperceiv’d by the confpirators, who had already
affembled at the prophet’s door. They in the mean time, looking

Ali , whom they took to be Mohammed

leeing

thro’ the crevice and
himfelf, afleep, continued watching there till morning, when Ali
arole and they found themfelves deceived.

1 Sec PrMtWix'n Letter to the Delfts , p. 220, See.
Rc;n. O. 3 See the notes to clup. 8, and 36.

i See Baft's Dift. Hill. Art. Mahomet,

F rom

Sedh II. The Preliminary Difcourfe. 5 1

From Abu Beer's houfe Mohammed and he went to a cave in mount And re-
yimr, to the fouth eaft of Mecca , accompanied only by Amer Eb?i ^sf°,
Foheirah , Abu Beers fervant, and Abd'allah Ebn Oreitah , an idolater,
whom they had hired for a guide. In this cave they lay hid three
days to avoid the fearch of their enemies, which they very narrowly
efcaped, and not without the affiftance of more miracles than one ;
for fome fay that the Koreijh were {truck with blindnefs, fo that they
could not find the cave; others, that after Moha?nmed and his compa¬
nions were got in, two pidgeons laid their eggs at the entrance, and
a fpider covered the mouth of the cave with her web which made
them look no farther 2. Abu Beer feeing the prophet in fuch immi¬
nent danger became very forrowful, whereupon Mohammed comforted
him with thefe words, recorded in 'the Kordti s. Be not grieved , for
God is with us. Their enemies being retired, they left the cave and
fet out for Medina , by a by-road, and having fortunately, or as the
Mohammedans tell us, miraculoufly, efcaped fome who were fent to
purfue them, arrived fafely at that city ; whither Alt followed them
in three days, after he had fettled fome affairs at Mecca 4.

The fir ft thing Mohammed did after his arrival at Medina , was to Builds a

build a temple for his religious worfhip ; and a houfe for himfelf, “^houie
which he did on a parcel of ground which had before ferved to put there,
camels in, or as others tell us, for a burying ground, and belonged
to Sahal and Soheil the fons of Amru , who were orphans T. This
abtion Dr. Prideaux exclaims againft, reprefenting it as a flagrant in-
ftance of injuftice, for that, fays he, he violently difpoffeffed thefe
poor orphans, the fons of an inferior artificer (whom the author he
quotes 6 calls a carpenter) of this ground, and fo founded the firft fa¬
bric of his worfhip with the like wickednefs as he did his religion 7.

But to fay nothing of the improbability that Moham?ned fliould adt
in fo impolitic a manner at his firft coming, the Moham?neda.n writers
fet this affair in a quite different light ; one tells us that he treated
with the lads about the price of the ground, but they defired he
would accept it as a prefent 8 ; however, as hiftorians of good credit
allure us, he actually bought it ?, and the money was paid by Abu

1 It is obfervable that the Jczvs have a like tradition concerning David > \vhen_ he fled from Saul
into the cave; and the Targum paraphrafes thefe words of the fecond verfe of Pfalm Ivii, (which
was compofed on occafion of that deliverance) I will pray before the mof high God that p erf or metb
all things for me , in this manner ; I will pray before the mofl high God, who called a fpider to weave
a web for' my fa be hi the mouth of the cave. 2 A1 Beidftwi in Kor. c. 9. V. D’Herbel. Bibl. Orient,
p. 445 , ~ 3 Cap. 9. 4 Abulfeda Vit. Moll. p. 50, &c. Ebn Shohnah.. s Abulfeda, ib. p.

52, 53. « Difpu ratio Chriftiani contra Saracen, c. 4. 7 Prideaux' s life of Mahomet , p. 58.

‘s’ A1 Bokhan in Sonna. 9 AJ Jannabi.

2 Beer

5 2

The Preliminary Difcom'fe. Sect. II.

gecr Befides, had Mohammed accepted it as a prefenf, the orphans
were in circumltances fufficient to have afforded it; for they were of
a very good family, of the tribe of Najjar , one of the moft illuftrious
amonVthe Arabs, and not the fons of a carpenter, as Dr. Prideaux s
author writes, who took the word Najjar , which fignifies a carpenter,

for an appellative, whereas it is a proper name z.

He makes Mohammed being fecurely fettled at Medina , and able not only to

Tthe’5 defend himfelf againfl the infults of his enemies, but to attack them,

°K,lr!h. be^an to fend out fmall parties to make reprifals on the Koreijh ; the

fird party confifting of no more than nine men, who intercepted and
plundered a caravan belonging to that tribe, and in the action took
two prifoners. But what eftablifhed his affairs very much, and was
the foundation on which he built all his fucceeding greatnefs, was the
gaining of the battle of Bedr, which was fought in the fecond year
of the° Hejra, and is fo famous in the Moha?nmedan hiftory s. As my
defign is not to write the life of Mohammed, but only to deferibe the
manner in which he carried on his enterprize, I fhall not enter into
anv detail of his fubfequent battles and expeditions, which amounted
to 'a confiderable number. Some reckon no lei's than twenty feven
expeditions wherein Mohammed was perfonally prefent, in nine of
which he gave battle, befides feveral other expeditions in which he
was not prefent 4 : fome of them however will be neceffarily taken
notice of in explaining feveral paffages of the Koran. His forces he
maintained partly by the contributions of his followers for this pur-
pofe, which he called by the name of Zee at or alms, and the paying
of which he very artfully made one main a '-tide of his religion ; and
partly by ordering a fifth part of the plunder to be brought into the
public treafury for that purpofe, in which matter he likewife pretend¬
ed to ad by the divine diredion.

And at In a few years by the fuccefs of his arms (notwithftanding he
length fometimes came off by the word) he confiderably railed his credit and

a°trucefeS power. In the fixth year of the Hejra he fet out with 1400 men to
with them vifit the temple of Mecca, not with any intent of committing hoftilities,
tor ten but jn a peaceable manner. However when he came to al Hodeibiya ,

VC3rS which is fituate partly within and partly without the facred territory,

the Koreiflo fent to let him know that they would not permit him to
enter Mecca , unlefs he forced his way; whereupon he called his
troops about him, and they all took a lolernn oath of fealty or ho-

1 Ahmed Ehn Yufef. 2 V. Gagnicr, Not. in Abulfed. de Vita Moh. p. 5Z, 53.
the notes on the Koran, chap. 3. p. 36. 4 V. Abulfed. Vit. Moh. p. 1 58.

3 See
mase

Se£L II. The Preliminary IDifcourfe .

mage to him, and he refolved to attack the city; but thofe of Mecca
lending Arwa Ebn Majud prince of the tribe of Thakif as their em-
baflador to defire peace, a truce was concluded between them for ten
years, by which any perfon was allowed to enter into league either
with Mohammed or with the Koreijh as he thought fit.

It may not be improper, to fhew the inconceivable veneration and great
refpe&r the Mohammedans by this time had for their prophet, to men- fhePwn
ticn the account which the above-mentioned embalTador gave the him by
Koreijh , at his return, of their behaviour. He faid he had been at the^^'
courts both of the Roman emperor and of the king of Rerfia , and ne¬
ver faw any prince fo highly refpedted by his fubjedts as Mohammed
was by his companions; for whenever he made the ablution, in or¬
der to fay his prayers, they ran and catched the water that he had
ufed ; and whenever he fpit, they immediately licked it up, and ga¬
thered up every hair that fell from him with great fuperflition l.

In the feventh year of the Hejra , Mohammed began to think of Msham-
propagating his religion beyond the bounds of Arabia , and fent^sm}0_
meffengers to the neighbouring princes with letters to invite them reign prin-
to Mohammedifm. Nor was this project without fome fuccels. KhoJ'ru ces
Parviz then king of Perjia received his letter with great difdain, and ^i^on?
tore it in a paffion, fending away the meffenger very abruptly ; which
when Mohammed heard, he faid, God Jhall tear his kingdom. And
foon after a meffenger came to Mohammed from Badhan king of Ta¬
man, who was a dependant on the Perjians a, to acquaint him that
he had received orders to fend him to Kbojrti. Mohammed put off
his anfwer till the next morning, and then told the meffenger it had
been revealed to him that night that KhoJ'ru. was flain by his fon Shi-
ruyeh ; adding that he was well affured his new religion and empire
fhould rife to as great a height as that of KhoJ’ru ; and therefore bid
him advife his mailer to embrace Mohammedifm. The meffenger be¬
ing returned, Badhan in a few days received a letter from Shiruyeh
informing him of his father’s death, and ordering him to give the pro¬
phet no further diflurbance. Whereupon Badhan and the Perjians with
him turned Mohammedans ?.

The emperor Pleraclius, as the Arabian hiflorians affure us, receiv¬
ed Mohammed' s letter with great refpedt, laying it on his pillow, and
difmilled the bearer honourably. And fome pretend that he would
have profeffed this new faith, had he not been afraid of lofing his
crown

1 AbulfcdaVit. Moh. p. 85. 2 See before p. 11. 3 AulfedaVit. Moh. p. 92 4 A1 Jannabi.

Mo ham-

The Preliminary Difcourfe. Sedt. II.

♦

Mohammed wrote to the fame effect to the king of Ethiopia , tho’
he had been converted before, according to the Arab writers j and
to Mokawkas , governor of Egypt, who gave the meffenger a very
favourable reception, and fent feveral valuable prefents to Mohammed,
and among the reft two girls, one of which, named Mary *, became a
great favourite with him. He alfo fent letters of the like purport to
feveral Arab princes, particularly one to al Hareth Ebn Abi Shamer 1 king
of Ghaffdn, who returning for anfwer that he would go to Moham-
med himfelf, the prophet faid, May his kingdom perijh-, another to Hawdba
Ebn AH, king of Tatndma, who was a Chrijiian , and having fome time be¬
fore profeft IJlamifm, had lately returned to his former faith ; this prince
fent back a very rough anfwer, upon which Moham?ned curb ng him,
he died foon after ; and a third to al Mondar Ebn Saw a , king of Bahrein,
who embraced Mohammedijm, and all the Arabs of that country fol¬
lowed his example h
His forces The eighth year of the Hejra was a very fortunate year to Mo-
,thc hammed. In the beginning of it Khdled Ebn al Wal'id and Amru

Ebn al As, both excellent foldiers, the firft of whom afterwards con¬
quered Syria and other countries, and the latter, Egypt , became pro-
felytes of Mohammedijm. And foon after the prophet fent 3000 men
againft the Grecian forces, to revenge the death of one of his era-
bafiadors, who being fent to the governor of Bofra on the fame errand as
thole who went to the above-mentioned princes, was (lain by an Arab
of the tribe of Ghaffdn at Muta, a town in the territory of Balkd in
Syria, about three days journey eaftward from Jerufalem, near which
town they encountred. The Grecians being vaffcly fuperior in number (for,
including the auxiliary Arabs, they had an army of 100000 men) the
Mohammedans were repulfed in the firft attack, and loft fucceffively
three of their generals, viz. Zeid Ebn Hdretha, Mohammed’ § freed-
man, faafar the fon of Abu Tfaleb, and Abdallah Ebn Rawdha ; but
Khdled Ebn al JValid fucceeding to the command overthrew the Greeks
with a great daughter, and brought away abundance of ri<ph fpoiH;
on occaiion of which adtion Mohammed gave him the honourable ti¬
tle of Seif min foyuf Allah, one of the /words of G o d t.

Hi takes In this year alfo Mohammed took the city of Mecca, the inhabitants

whereof had broken the truce concluded on two years before. For
the tribe of Beer, who were confederates of the Korcij h, attacking

1 It is however a different nnmc from that of the Virgin Alary, which the Orientals always write
Maryam or Aliriam , whereas this is written Mariya . 2 This prince is omitted in Dr. Pocock's Jiff

of the kings of GbaJJan , Spec. p. 77. 3 Abulfeda, ubi fnp. p. 94, Sec. 4 Idem ib. p. 99, 100,

&c. 5 Al Eokhari in Senna.

thofe

Sedt. II. The Preliminary Difcourfe,

thofe of Khozdah , who were allies of Mohamtned , killed feveral of
them, being fupported in the adtion by a party of the Koreifo them-
felves. The conlequence of this violation was foon apprehended;
and Abu Sofdti himfelf made a journey to Medina on purpofe to heal
the breach and renew the truce 1 ; but in vain : for Mohammed , glad
of this opportunity, refufed to fee him; whereupon he applied to
Abu Beer and AH, but they giving him no anfwer, he was obliged
to return to Mecca as he came.

Mohammed immediately gave orders for preparations to be made,
that he might furprize the Meccans while they were unprovided to
receive him : in a little time he began his march thither, and by that
time he came near the city his forces were increafed to 10,000 men.

Thofe of Mecca being not in a condition to defend themfelves againft fo
formidable an army, furrendered at diferetion ; and Abu £o/?«;zfavedhis
life by turning Mohammedan. About twenty eight of the idolaters were
killed by a party under the command of Khaled ; but this happened
contrary to Mohammed’ s orders, who, when he entred the town, par¬
doned all the Koreijh , on their fubmiftion, except only fix men and four
women, who were more obnoxious than ordinary (fome of them hav¬
ing apoftatized) and were folemnly proferibed by the prophet himfelf ;
but of thefe no more than three men and one woman were put to
death, the reft obtaining pardon on their embracing Mohammedifm , and
one of the women making her efcape a.

The remainder of this year Mohammed employed in deftroying the Mobam-
idols in and round about Mecca, fending feveral of his generals on^fsTdo
expeditions for that purpofe, and to invite the Arabs to IJlamiJ'm ; hny.
wherein it is no wonder if they now met with fuccefs.

The next year, being the ninth of the Hejr a, the Mohammedans Tllc dra'J
call the year of embafies : for the Arabs had been hitherto expecting b'ncrai'1
the iffue of the war between Mohammed and the Koreifo ; but fo foon come in
as that tribe,' the principal of the whole nation, and the genuine de- to lum>
feendants of IJ'mael , whofe prerogatives none offered to difpute, had
fubmitted, they were fatisfied that it was not in their power to op-
pole Mohammed , and therefore began to come in to him in great
numbers, and to fend embaffies to make their fubmifiions to him, both
to Mecca while he ftaid there, and alfo to Medina whither he re¬
turned this year 5. Among the reft five kings of the tribe of Ham-
car profefifed Mohammedifm, and lent embaffadors to notify the fame 4.

1 This circumftance is a plain proof that the Korcijb had a finally broken the truce, and that it war
not a nicer pretence of ALkan/n/rfs, as Dr .PrUcaux infinuatcs. Life of Mdb. p. 2 V. Ahull ecL

ubi fup.

" ~ In

c. 51

V, G denier, Not. ad Abulfcd. p. 121.

/ / 1

Abulfcd. ubi fup. p. 1 z'S.

5°

The Preliminary Difcourfe. Se<ft. III.

In tjie tenth year AH was fent into Taman to propagate'the Mo¬
hammedan faith there, and as it is faid, converted the whole tribe of
Hamddn in one day. Their example was quickly followed by all the
inhabitants of that province; except only thofe of Najrdn , who, be¬
ing Chrijiiam , chofe rather to pay tribute *.

Thus was Mohammedifm eftablifhed, and idolatry rooted out, even
in Mohammed' s life time (for he died the next year) throughout all
Arabia , except only Tamama ; where Mofeilama , who fet up alfo for
a prophet as Mohammed' § competitor, had a great party, and was not
reduced till the Khalifat of Abu Beer. And the Arabs being then
united in one faith and under one prince, found themfelves in a con¬
dition of making thofe conquefts, which extended the Mohammedan
faith over fo great a part of the world.

1 Abulfeda, ib. p. 129.

Section III.

Of the Koran itfelf the P eculiarities of that Book ; the

Ma?i?ier of its being written and publijhed , and the
neral Dejign of it.

ge-

The feve-
rrd names
of. the Ko¬

ran.

THE word Koran , derived from the verb karaa , to read, lig-

nifies properly in Arabic , the reading , or rather, that which
ought to be read ; by which name the Mohammedans denote
not only the entire book or volume of the Koran , but alfo any parti¬
cular chapter or feCtion of it ; juft as the fews call either the whole
feripture, or any part of it, by the name of Kardh , or Mikra *, words
of the fame origin and import. Which obfervation feems to over¬
throw the opinion of fome learned Arabians , who would have the
Koran fo named, becaufe it is a collection of the loofe chapters or
fheets which compofe it ; the verb karaa fignifying alfo to gather or
■collefi - : and may alfo, by the way, ferve as an anfwer to thofe who
objeCt 3 that the Koran muft be a book forged at once, and could not
poilibly be revealed by parcels, at different times, during the courfe
of feveral Years, as the Mohammedans affirm; becaufe the Koran is
•often mentioned, and called by that name, in the very book it felf.

1 This name was at
vieoxTcit. 1. 1. C..9.

firft given to the Pentateuch only, Nehcm . viii. V. Simon. Hill.
* Vo Erpen. Not. ad Hilt. Joleph. p. 3. 5 Marracc. de Alcor.

Grit, da
p. 41.

Se III* *I*he Preliminary Difcourfe. 5 7

It may not be amifs to obferve, that the fyllable Al in the word Al-
koran is only the Arabic article, fignifying the ; and therefore ought
to be omitted when the Englijh article is prefixed.

Befide this peculiar name, the Koran is alfo honoured with feveral
appellations, common to other books of fcripture: as, al Forkan,
from the verb Jar aka, to divide or diflinguijh ; not, as the Mohamme¬
dan doctors fay, becaufe thofe books are divided into chapters or fec-
tions, or diftinguifh between good and evil ; but in the fame notion
that the Jews ufe the word Perek , or Pirka , from the fame root, to
denote a fedtion or portion of fcripture It is alfo called al Moshaf,
the volume , and al Kitdb , the book , by way of eminence, which an-
fwers to the Biblia of the Greeks ; and al Dhikr, the admonition , which
name is alfo given to the Pentateuch, and Gofpel.

The Koran is divided into 1 14 larger portions of very unequal Divifioa-
length, which we call chapters , but the Arabians Sowar , in the Angu¬
lar Sura, a word rarely ufed on any other occafion, and properly fig¬
nifying a row, order, or regular feries; as a courfe of bricks in build¬
ing, or a rank of foldiers in an army; and is the fame in ufe and
import with the Sura, or Fora of the Jews, who alfo call the fifty
three fedtions of the Pentateuch Sedarim, a word of the fame fignifi-
cation a.

Thefe chapters are not in the manufcript copies diftinguiftied by
their numerical order, tho’ for the reader’s eafe they are numbred in
this edition, but by particular titles, which (except that of the firft,
which is the initial chapter, or introduction to the reft, and by the
old Latin tranflator not numbred among the chapters,) are taken
fometimes from a particular matter treated of, or perfon mentioned
therein; but ufually from the firft word of note, exactly in the fame
manner as the Jews have named their Sedarim: tho’ the word from
which fome chapters are denominated, be very far diftant, towards
the middle, or perhaps the end of the chapter; which feems ridicu¬
lous. But the occafion of this feems to have been, that the verfe or
paffage wherein fuch word occurs, was, in point of time, revealed
and committed to writing before the other verfes of the fame chap¬
ter which precede it in order : and the title being given to the chap¬
ter before it was compleated, or the paflages reduced to their prefent
order, the verfe from whence fuch title was taken, did not always

1 V. Gol. in append, ad Gram. Arab. Erpen. 175. A chapter or fub-diviiion of the Majftftoth of
>:’he Mijbna is alfo called Perek . Maimon. prasf. in Seder Zeraim, p. 57. 2 V. Gol. ubi fup. 177.

>T.ach of the fix grand divifions of the Mijhna is alfo called Seder . Maimon. ubi fup. p. 55.

i hap-

! The Preliminary Di/courfe. Se£t. III.

happen to begin the chapter. Some chapters have two or more ti¬
tles, occafioned by the difference of the copies.

Some of the chapters having been revealed at Mecca, and others
at Medina, the noting this difference makes a part of the title: but
the reader will obferve that feveral of the chapters are faid to have
been revealed partly at Mecca , and partly at Medina , and as to others ;
it is yet a difpute among the commentators to which place of the two
they belong.

Every chapter is fubdivided into fmaller portions, of very unequal
length alfo, which we cuftomarily call verfes ; but .Arabic word is
Ay at, the fame with the Hebrew Ototh , and fignihes Jigns , or wonders ;
fuch as are the fecrets of God, his attributes, works. Judgments,
and ordinances, delivered in thofe verfes ; many of which have their
particular titles alfo, impofed in the fame manner as thofe of the
chapters.

Notwithftanding this fub-divifion is common, and well known, yet
I have never yet feen any manufcript wherein the verfes are adtually
numbred j tho’ in fome copies the number of verfes in each chapter is
let down after the title, which we have therefore added in the table of the
chapters. And the Mohammedans feem to have fome fc tuple in making an
actual diftin£tion in their copies, becaufe the chief difagreement be¬
tween their feveral editions of the Koran , confifts in the divifion and
number of the verfes: and for this reafon I have not taken upon me
to make any fuch divifion.

Editions. Having mentioned the different editions of the Koran, it may not

be amifs here to acquaint the reader, that there are feven principal
editions, if I may fo call them, or ancient copies of that book ; two
of which were publifiied and ufed at Medina, a third at Mecca, a
fourth at Cufa , a fifth at BaJ’ra, a fixth in Syria, and a feventh cal¬
led the common or vulgar edition. Of thefe editions, the firfi: of
Medina makes the whole number of the verfes 6000 ; the fecond and
fifth, 6214; the third, 6219; the fourth, 62365 the fixth, 6226;
and the laft, 6225. But they are all faid to contain- the fame number
of words, namely 77639 1 ; and the fame number of letters, viz.
323015 2 : for the Mohammedans have in this alfo imitated the yews, that
they have fuperftitioufly numbered the very words and letters of their
law: nay, they have taken the pains to compute, (how exactly I know not,)

* Or as others reckon them, 99464. Reland, dc rel. Moh. p. 25. 2 Or according to another

computation, 330113. Ibid.V. Gol. ubi fup. p. 178. D’Herbelot, BibK Orient, p. 87.

the

Se<T. III. The Preliminary Difcourfe.

the number of times each particular letter of the alphabet is con¬
tained in the Koran '.

Befides thefe unequal divifions of chapter and verle, the Moham¬
medans have alfo divided their Koran into fixty equal portions, which
they call Ahzdb^ in the lingular Hizb, each fubdivided into four equal
parts ; which is alfo an imitation of the yews , who have an ancient
divifion of their Mijhna into fixty portions called MaJJidloth 2 .* but the
Koran is more ufually divided into thirty fedtions only, named Ajzd
from the lingular foz, each of twice the length of the former, and
in the like maltner, fubdivided into four parts. Thefe divifions are
for the ufe of the readers of the Koran in the royal temples, or in
the adjoining chapels where the emperors and great men are interred.

There are thirty of thefe readers belonging to every chapel, and each
reads his fedtion every day, fo that the whole Kora? 2 is read over once
a day 3. I have feen feveral copies divided in this manner, and bound
up in as many volumes; and have thought it proper to mark thefe
divifions in the margin of this tranflation by numeral letters.

Next after the title, at the head of every chapter, except only the Initial
ninth, is prefixed the following folemn form, by the Mohammedans [°™1rsanii
called the Bifmillah, In the name of the most merciful God;
which form they conftantly place at the beginning of all their books
and writings in general, as a peculiar mark or diftinguifhing charadte-
riftic of their religion, it being counted a fort of impiety to omit it.

The yews for the fame purpofe make ufe of the form, In the name
of the Lord, or. In the name of the great God: and the eaftern Chri-
jlians that of. In the name of the Father , and of the Son, and of the
Holy Ghofi. But I am apt to believe Mohammed really took this form,
as he did many other things, from the Ferfian Magi, who ufed to be¬
gin their books in thefe words, Bend m Tezddn bakhfoaijhgher dadar ;
that is. In the name of the moft merciful, jujl God<.

This aufpicatory form, and alfo the titles of the chapters are by the
generality of the dodtors and commentators believed to be of divine
original, no lefs than the text itfelf; but the more moderate are of
opinion they are only human additions, and not the very word of

God.

There are twenty nine chapters of the Koran, which have this pe¬
culiarity, that they begin with certain letters of the alphabet, fome
with a fingle one, others with more. Thefe letters the Mohammedans

1 V. Reland, de Relig. Moh. p. 2;. 3 V. Gol. ubi fup. p. 178. Maiinon. prsef. in Seder Ze-

nim, p. 57. 3 V. Smith, de moribus Sc inftit. Turcar. p. 58. 4 Hyde, Hilt. rel. vet. Perf. p. 14.

i 2 be-

The Preliminary Difcourfe.

Sea. m.

believe to be the peculiar marks of the Koran , and to conceal feveral pro¬
found myfteries, the certain underftanding of which, the more intelligent
confefs has not been communicated to any mortal, their prophet only-
excepted. Notwithftanding which feme will take the liberty of guef-
fing at their meaning by that fpecies of Cabbala called by the yews
Notar ikon ', andfuppofe the letters to ftand for as many words expref-
fing the names and attributes of G o d, his works, ordinances, and
decrees ; and therefore thefe myfterious letters, as well as the verfes
themfelves, feem in the Koran to be called fgns. Others explain the
intent of thefe letters from their nature or organ, or elfe from their
value in numbers, according to another fpecies of the JewiJh Cabbala
called Getnatria 1 ; the uncertainty of which conjectures fufficiently
appears from their difagreement. Thus for example, five chapters,
one of which is the fecond, begin with thefe letters, A. L. M. which
fome imagine to ftand for Allah latif magid ; God is gracious and
to be glorified ; or, Ana li minni , to me and from me , viz. belongs
all perfection, and proceeds all- good: or elfe for Ana Allah dlam >
I am the mofi 'wife God, taking the firft letter to mark the beginning
of the firft word, the fecond the middle of the fecond word, and the
third the laft of the third word: or for Allah, Gabriel , Mohammed ,
the author, revealer, and preacher of the Koran. Others fay, that
as the letter A belongs to the lower part of the throat, the firft of
the organs of fpeech j L to the palat, the middle organ ; and M to
the lips,, which are the laft organ j fo thefe letters fignify that God
is the beginning, middle, and end, or ought to be praifed in the be¬
ginning, middle, and end, of all our words and adtions : or, as the
total value of thofe three letters in numbers, is feventy one, they
fignify that in the fpace of fo many years, the religion preached in
the Koran fhould be fully eftablifhed. The conjecture of a learned
Chriflian 3 is at leaft as certain as any of the former, who fuppofes
thofe letters were fet there by the amanueffis , for Amar li Mohammed ,
i. e. At the command of Mohammed , as the five letters prefixed to the
nineteenth chapter feem to be there written by a JewiJh feribe, for
Coh yaas , i. e. Thus he commanded.

The Koran isuniverfally allowed to be written with the utmoft elegance
and purity of language, in the dialed of the tribe of KoreiJJo , the moft
noble and polite of all the Arabians , but with fome mixture, tho’
very rarely, of other dialeds. It is confefiedly the ftandard of the
Arabic tongue, and as the more orthodox believe, and are taught by

x V- Buxtorf. Lexicon Rabbin. 2 V. Ib. See alfo Schickardi Bechinat happerufhim, p. 62*
&c, 3 Golius in append, ad Gram. Erp, p, 182.

the

Se£t III. The Preliminary Difcourfe.

►

the book itfdlf, inimitable by any human pen, (tho’ fome fedlaries
have been of another opinion ') and therefore infilled on as a perma¬
nent miracle, greater than that of railing the dead 2, and alone fuffi-
cient to convince the world of its divine original.

And to this miracle did Mohammed himfelf chiefly appeal for the
confirmation of his million, publickly challenging the moll eloquent

men in Arabia , which was at that time Hocked with thoufands whofe

foie Itudy and ambition it was to' excel in elegance of flyle and com-
pofition to produce even a Angle chapter that might be compared
with it4. I will mention but one inllance out of feveral, to Ihew that
this book was really admired for the beauty of its compofure by thofe
who mull be allowed to have been competent judges. A poem of
Labid Eb?i Rabia , one of the greatell wits in Arabia in Mohammed’s-
time, being fixed up on the gate of the temple of Mecca , an honour
allowed to none but the moll elleemed performances, none of the
other poets durfl offer any thing of their own in competition with
it. But the fecond chapter of the Koran being fixed up by it foon
after, Labid himfelf (then an idolater) on reading the firffc verfes on¬
ly, was ftruck with admiration, and immediately profeffed the religion
taught thereby, declaring that fuch words could proceed from an
infpired perfon only. This Labid was afterwards of great fervice to
Mohammed , in writing anfwers to the fatires and invedlives that were
made on him and his religion by the infidels, and particularly by
Am ri al Kais V prince of the tribe of AJ’ad 6, and author of one of
thofe feven famous poems called al Moallakat 7.

The llyle of the Koran is generally beautiful and fluent, efpecially
where it imitates the prophetic manner, and fcripture phrafes. It is con-
cile, and often obfcure, adorned with bold figures after the eaftern tafle,
enlivened with florid and fententious exprefiions, and in many places,
efpecially where the majefly and attributes of G o d are defcribed,
fublime and magnificent j of which the reader cannot but obferve
feveral inflances, tho’ he mufl not imagine the tranflation comes up
to the original, notwithflanding my endeavours to do it juflice.

Tho’ it be written in profe, yet tho fentences generally conclude
in a long continued rime, for the fake of which the fenfe is often in¬
terrupted, and unneceffary repetitions too frequently made, which ap-

1 See after. 2 Ahmed Abd’alhalim, apud Marracc. de Ale. p. 43. 3 A noble writer there¬

fore miftakes the queftion when he lays thefe eaftern religionifts leave their facred writ the foie
Ibndard of literate performance by extinguilhing all true learning. For tho’ they were deilitute of
what we call learning, yet they were far from being ignorant, or unable tocompofe elegantly in their
own tongue. See L. Shaftesbury's Charaflcriftics, Vol. 3. p. 235. 4 Al Gazali, apud Poc. Spec.

19 1 . See Koran , c. 17. and alio c. 2. p. 3. and c. 1 1, s D’Herbe). Bibl. Orient, p. 512, &c,

c Poc. Spec. p. 80. 7 Sec before, p. 28.

Defign.

*The Preliminary Difcourfe. Sed*. III.

pear ftill more ridiculous in a tranflation, where the ornament, fuch
as it is, for whofe fake they were made, cannot be perceived. How¬
ever the Arabians are fo mightily delighted with this jingling, that
they employ it in their moft elaborate compofitions, which they alfo
imbellilh with frequent paffages of and allufions to the Koran , fo
that it is next to impoffible to underftand them without being well
verfed in this book.

It is probable the harmony of expreffion which the Arabians find
in the Koran , might contribute not a little to make them relhli the
dodtrine therein taught, and give an efficacy to arguments which had
they been nakedly propofed without this rhetorical drefs, might not
have fo eafily prevailed. Very extraordinary effedts are related
of the power of words well chofen and artfully placed, which are no
lefs powerful either to raviffi or amaze than mufic itfelfj wherefore
as much has been aferibed by the beft orators to this part of rhetoric
as to any other '. He muft have a very bad ear, who is not uncom¬
monly moved with the very cadence of a well-turned fentence; and
Mohammed feems not to have been ignorant of the enthufiaftic opera¬
tion of rhetoric on the minds of men ; for which reafon he has not
only employed his utmoft Ikill in thefe his pretended revelations, to
preferve that dignity and fublimity of ftyle, which might feem not
unworthy of the majefty of that Being, whom he gave out to be the
author of them ; and to imitate the prophetic manner of the Old cTe-
Jlament', but he has not negledted even the other arts of oratory;
wherein he fucceeded fo well, and fo ftrangely captivated the minds of
his audience, that feveral of his opponents thought it the effedt of
witchcraft and enchantment, as he fometimes complains z.

“ The general defign of the Koran ” (to ufe the words of a very
learned perfon,) “ feems to be this. To unite the profeflors of the
tc three different religions then followed in the populous country of
“ Arabia , who for the moft part lived promifeuoufly, and wandred
<c without guides, the far greater number being idolaters, and the reft
“ "Jews and Chrijlians moftly of erroneous and heterodox belief, in the
knowledge and worlhip of one eternal, invifible God, by whole power
“ all things were made, and thofe which are not, may be, the fupream
*c Governor, Judge, and abfolute Lord of the creation ; eftablilhed
“ under the fandtion of certain laws, and the outward figns of cer-
“ tain ceremonies, partly of ancient and partly of novel inftitution,
*4C and inforced by fetting before them rewards and punilhments, both

1 Sec CafaubonoS Enthufiafm, chap. 4. z Koran, chap. 15, 21, &c.

cc tern-

Se<T. Ill

tem

Mohammed

The Preliminary IDifcourfe.

and eternal: and to bring them all to the obedience

ambaflador of G

who after

“ the repeated admonitions, promifes, and threats of former ages

<c was at laft

e ftabl i lh

force of arms, and to be acknowledged chief pontif in Ipiritual

well as fuDream prince in tem

Kora n

to re-

- - o

ftore which point Mohatnmed

was the chief end of his

him as a fundamental

ceremonies

never was nor ever can be more than one true orthodox religion.
For tho’ the particular laws or
fubjedt to alteration according to the divine diredtion, yet the fub-
ftance of it being eternal truth, is not liable to change, but continues
immutably the fame. And he taught that whenever this religion became
nep-ledted. or corrupted in effentials, God had the goodnefs to reinform

:reof, by feveral prophets, of whom Mo~
diftine-uiihed. till the appearance of Mo-

and readmonifh mankind thereof, by feveral prophets, of whom
J'es and Jefus were the moft diftinguifhed, till the appearance of
hammed , who is their feal, no other being to be expedted after him.

And the more

him

pai

t of the Koran is employed in relating examples of dreadful

punifhments formerly inflidted by God on thofe who

meffen

feveral of which ftories or fome circumftances

them are taken from the Old and New If ejl ament , but many more

from the

up in the Koran
Jews and Chrijiu

Jews and Chriji

or none of the relations or circum-
:d by Mohanuned , as is generally fup-
pofed, it being eafy to trace the greateft part of them much higher.

as the reft might be,

more o^thofe

worth while to make the inquiry.
The other part of the Koran

and diredtions, in
and above all to the

admonitions to moral

rfhipp

God, and refignation to his will; among which are many excellent
things intermixed not unworthy even a Cbrijlian’s perufal.

But befides thefe, there are a great number of paffages which are
occafional, and relate to particular emergencies. For whenever any
thing happened which perplexed and gravelled Mohammed , and which
he could not otherwise get over, he had conflant recourfe to a new

1 Golius, in append, ad Gram. Erp. p. 176,

reve—

64 The Preliminary Difcourfe. SeCt. III.

revelation, as an infallible expedient in all nice cafes ; and he found the
fuccefs of this method anfwer his expectation. It was certainly an
admirable and politic contrivance of his to bring down the whole
'Koran at once to the loweft heaven only, and not to the earth, as a
bungling prophet would probably have done; for if the whole had
been published at once, innumerable objections might have been
made, which it would have been very hard, if not impoffible, for
him to folve: but as he pretended to have received it by parcels, as
God faw proper that they fhould be publifhed for the converfion
and inftruCtion of the people, he had a fure way to anfwer all emer¬
gencies, and to extricate himfelf with honour from any difficulty
which might occur. If any objection be hence made to that eter¬
nity of the Koran , which the Mohammedans are taught to believe,
they eaffiy anfwer it by their doCtrine of abfolute predeftination ; ac¬
cording to which all the accidents for the fake of which thefe occa-
fional paffages were revealed, were predetermined by God from all
eternity.

its author That Mohammed was really the author and chief contriver of the
•ner of™' ^lordjj, is beyond difpute ; tho’ it be highly probable that he had no
publish- fmall affiftance in his deftgn from others, as his countrymen failed
inS- not to objeCt to him 1 ; however they differed fo much in their con¬
jectures as to the particular perfons who gave him fuch affiftance %
that they were not able, it feems, to prove the charge ; Mohammed , it
is to be prefumed, having taken his meafures too well to be difcover-
ed. Dr. Prideaux * has given the moft probable account of this mat¬
ter, tho’ chiefly from Chrijiian writers, who generally mix fuch ri¬
diculous fables with what they deliver, that they deferve not much
credit.

.However it be, the Mohajnmedans abfolutely deny the Koran was
compofed by their prophet hin^elf, or any other for him; it being
their general and orthodox belief that it is of divine original, nay that
it is eternal and uncreated, remaining, as fome exprefs it, in the very
effence of God; that the firft tranfcript has been from everlafting by
G o d’s throne, written on a table of vafl bignefs, called the prefer-ved
table , in which are alfo recorded the divine decrees paft and future:
that a copy from this table, in one volume on paper, was by the
miniftry of the angel Gabriel fent down to the loweft heaven, in the
month of Kamaddn , on the night of power 4 : from whence Gabriel

1 V. Kor. c. 16. and c. 25. 2 See the notea on thofc paflages, 3 .Life of Mahomet , p. 31*

&c. * V. K.or. c. 97, and not. ibid.

re-

Sed. III. The Preliminary Liifcourfe. 65

revealed it to Mohammed by parcels, fome at Mecca , and Tome at Me¬
dina, at different times, during the fpace of twenty three years, as
the exigency of affairs required; giving him however the confolation to
jfhew him the whole (which they tell us was bound in filk, and adorn¬
ed with gold and precious flones of paradife) once a year; but in the
laft year of his life he had the favour to fee it twice. They fay
that few chapters were delivered entire', the moft part being revealed
peace-meal, and written down from time to time by the prophet’s
amanuenfes in fuch or fuch a part of fuch or fuch a chapter till they
were compleated, according to the diredlions of the angel ‘. The
firfl parcel that was revealed, is generally agreed to have been the
firfl five verfes of the ninety fixth chaprer \

After the new revealed paffages had been from the prophet’s mouth
taken down in writing by his fcribe, they were publifhed to his fol¬
lowers, feveral of whom took copies for their private ufe, but the
far greater number got them by heart. The originals when returned,
were put promifcuoufly into a chefl, obferving no order of time, for
which reafon it is uncertain when many paffages were revealed.

When Mohammed died, he left his revelations in the fame diforder When and
1 have mentioned, and not digefled into the method, fuch as it is,
which we now find them in. This was the work of his fucceffor info the
Abu Beer, who confidering that a great number of paffages were
committed to the memory of Mohammed' s followers, many of whom
were flain in their wars, ordered the whole to be collected, not only
from the palm leaves and fkins on which they had been written, and which
were kept between two boards or covers, but alfo from the mouths of
fuch as had gotten them by heart. And this tranfeript when compleated
he committed to the cuflody of Haffa the daughter of Omar , one
of the prophet’s widows 3.

From this relation it is generally imagined that Abu Beer was real¬
ly the compiler of the Koran ; tho’ for ought appears to the contrary
Mohammed left the chapters compleat as we now have them, except¬
ing fuch paffages as his fucceffor might add or correct from thofe who
had gotten them by heart; what Abu Beer did elfe being perhaps no
more than to range the chapters in their prefent order, which he
feems to have done without any regard to time, having generally
placed the longefl firfl.

1 Therefore it is a miftakc of Dr. Prideanx to fay it was brought him chapter by chapter. Life of
Mahomet, p. 6. The Jews alfo fay the Law was given to MoJ'es by parcels. V. Milliuni, de Mo-
hammedifmo ante Moham. p. 365. 2 Not the whole chapter, as Golius fays. Append, ad Gr. Erp.

p. 180. 3 Elmacin. in Vita Abu Beer. Abulfeda.

k How-

*The Preliminary Difconrfe . Se£l. III.

However in the thirtieth year of the Hejra , Othmdn being then
Khalifa and obferving the great difagreement in the copies of the Ko¬
ra n in the fever al provinces of the empire, thofe of Irak , for exam¬
ple, following the reading of Abu Muja al Ajhariy and the Syrians
that of Macddd Ebn AJhvad , he, by advice of the companions , ordered
a great number of copies to be tranlcribed from that of Abu Becry
in Hafja s care, under the infpedtion of Zeid Ebn 'Thabet , Abd’allah
Ebn Zobair , Said Ebn al As , and Abd' alrahmdn Ebn al Hdreth the
Makhzumite , whom he directed that wherever they difagreed about
any word, they fhould write it in the dialect of the KoreiJloy in which
it was at firft delivered \ Thefe copies when made, were difperled
in the feveral provinces of the empire, and the old ones burnt and
fupprefied. Tho’ many things in HaJJa' s copy were corrected by the
above-mentioned fupervifors, yet fome few various readings ftill oc¬
cur; the moft material of which will be taken notice of in their
proper places.

Various The want of vowels 1 in the Arabic character made Mokrfs , or rea-

V **

readings. pers^ whofe peculiar ftudy and profeffion it was to read the Koran

with its proper vowels, abfolutely neceflary. But thefe differing in
their manner of reading, occafioned ftill further variations in the co¬
pies of the Koran , as they are now written with the vowels; and
herein confift much the greater part of the various readings through¬
out the book. The readers whofe authority the commentators chiefly
alledge, in admitting thefe various readings, are feven in number.

F.iiDges There being fome paflages in the Koran which are contradictory,

abrogated. tjie Mohammedan dodtors obviate any objection from thence, by the

dodtrine of abrogation ; for they fay, that God in the Koran com¬
manded feveral things which were for good reafons afterwards revok¬
ed and abrogated.

Paffages abrogated are diftinguifhed into three kinds: the JirJl , where
the letter and the fenfe are both abrogated ; the fecond , where the letter
only is abrogated, but the fenfe remains; and the third , where the
fenfe is abrogated, tho’ the letter remains.

Of the firft kind were feveral verfes, which by the tradition of
Ans Ebn Malec were, in the prophet’s life time read in the chapter of
repentance , but are not now extant, one of which, being all he re-

1 Abulfeda, in vitis Abubccr Sc Othman. 2 The chara&ers or marks of the Arabic vowels were
not ufcd till feveral years after Mohanuned. Some afcribe the invention of them to Tahya EbnYdmery
fome to Njr Ebn A/am > furnamed al Leithi , and others to Abulajwad al Dili; all three of whom
were doftors of Bafra, and immediately fuccccded the companions. See D’Herbcl. Bibl. Orient, p. 87.

membred

Sed. Ill

them

"The Preliminary Difcourfe

Adam

two

“ rivers of gold, he would covet yet a third) and if he had three,
“ he would covet yet a fourth ("to be added') unto them; neither {hall
£C the belly of a ion

Adam be filled, but with

him who (hall

Another inftance of this kind

we have from the tradition of Abd'allah Ebn Mafud , who reported
that the prophet gave him a verfe to read which he wrote down ;

morning

vanifhed

Mohammed

who

was

which ac¬

cording to the tradition of Omar , afterwards Khalif, was extant
while Mohammed was living, tho’ it be not now to be found. The
words are thefe, “ Abhor not your parents, for this would be ingra-
“ titude in you

man and woman of reoutation commit

€C

{hall ftone them both j it is a punifhment

God is mi

Of thelaft kind are obferved feveral verfes in fixty three different chap¬
ters, to the number of 225. Such as the precepts of turning in prayer to
Jerufalem-, faffing after the old cuftom ; forbearance towards idola¬
ters j avoiding the ignorant, and the like \ The paffages of this fort have
been carefully colle£ted by feveral writers, and are
marked in their proper places.

Tho’ it is the belief of the Sonnites or orthodox

moft of them

c that the Koran is Difputes
uncreated and eternal, fubfifting in the very elfence of God, and ?onct"en'
Mohammed himfelf is faid to have pronounced him an infidel whocrfatioa
afferted the contrary % yet feveral have been of a different opinion ; °f
particularly the fe£t of the Motazalites 3, and the followers of Ifa Ebn Koran'

Sobeih Abu Mufa, furnamed al Mozdar , who ft
who held the Koran to be uncreated of infidel
eternal beings 4.

Th is point was controverted with fo much

under fome of the Khalzfs of

as affertors of two

calamities

family

Abbas

Mamun y making a public edi£t declaring the Koran
lich was confirmed by his fucceffors al Motafem 6 ai

Wdthek

1 Abu Hafhcm Hebatnllah, apud Marracc. de Ale. p. 42. 2 Apud Poc. Spec. 220. 3 See after,

in Sed. 8. 4 V. Poc. Spec. p. 219, See. * Anno Hej. 218. Abulfarag. p. 245. v. etiam Elmacin,

in vita al Mamun. 6 In the time of al Motafan, a dodor named Abu Hartin Ebn al Baca found out
a diftindion to fereen himfelf, by affirming that the Koran was ordained, becaufe it is faid in that boob.
And I have ordained thee the Koran. He went ftill farther to allow that what was ordained , was
created, and yet he denied it thence followed that the Koran was created. Abulfarag. p. 253.

Ibid. p. 257.

k 2.

Expo ft-
;ion of

"The Preliminary Difcourfe. Se£t. III.

who whipt, imprifoned, and put to death thofe of the contrary opi¬
nion. But at length al Moiawakkel who fucceeded al Wathek , put
an end to thefe perfections, by revoking the former edicts, releafing
thofe that were imprifoned on that account, and leaving every man at
liberty as to his belief in this point \

Al Ghazali feems to have tolerably reconciled both opinions, faying,
that the Koran is read and pronounced with the tongue, written in
books, and kept in memory and is yet eternal, fubfifting in G o d’s
efience, and not poffible to be feparated thence by any tranfmiflion
into mens memories or the leaves of books 3 ; by which he feems to
mean no more than that the original idea of the Koran only is really
in God, and confequently co-eflential and co-eternal with him, but
that the copies are created and the work of man.

The opinion of al yahedh, ^ chief of a feCt bearing his name, touching
the Koran is too remarkable to be omitted: he ufed to fay it was a
body, which might fometimes be turned into a man 4, and fometimes
into a beaft s ; which feems to agree with the notion of thofe who
aflert the Koran to have two faces, one of a man, the other of a
beaft 6 ; thereby, as I conceive, intimating the double interpretation
it will admit of, according to the letter or the fpirit.

As fome have held the Koran to be created, fo there have not been
wanting thofe who have aflerted that there is nothing miraculous in
that book in refpeCt to ftyle or compofition, excepting only the pro¬
phetical relations of things paft, and predictions of things to come;
and that had God left men to their natural liberty, and not reftrain-
ed them in that particular, the Arabians could have compofed l'ome-
thing not only equal, but fuperior to the Koran in eloquence, me¬
thod, and purity of language. This was another opinion of the Mota-
zalites , and in particular of al Mozdar above-mentioned and alNodhdm 7.

The Koran being the Mohammedans rule of faith and practice, it is
‘'■no wonder its expofitors and commentators are fo very numerous.
And it may not be amifs to take notice of the rules they obferve in ex¬
pounding it.

1 Anno Hej. 242. 2 Abulfarag. p. 262. 3 Al Ghazali, in prof. fid. * The Kbalif al Wa¬

nd Ebn Yazid, who was the eleventh of the race of Ommeya , and is looked on by the Mohammedans
as a reprobate, and one of no religion, feems to have treated this book as a rational creature. For
dipping into it one day, the firll words he met with were thefe ; Every rebellious perverfe perfon Jh<iH
not profper . Whereupon he ftuck it on a lance and fhot it to pieces with arrows, repeating thefe

verfes ;

Doft thou rebuke every rebellious perverfe perfon? behold* I am that rebellious perverfe perfon.

When thou appear eft before thy Lord on the day of referred? ion* fay, O Lord, al Walid has torn me thus .
Ebn Shohnah. v. Poc. Spec. p. 223. 1 Poc. Spec. p. 222. 6 Herbelot. p. 87. 7 Abulfcda,

Shahreftani, See . apudPoc. Spec. p. 222. & Marracc. de Kor. p. 44.

One

Se&. Ill

The Preliminary Difcourfe.

One of the moil learned commentators 1 diftinguifhes the contents
of the Koran into allegorical and literal. The former comprehends
the more obfcure, parabolical, and enigmatical paffages, and fuch as
are repealed or abrogated ; the latter thofe which are plain, perfpicuous,
liable to no doubt, and in full force.

To' explain thefe feverally in a right manner, it is neceffary from
tradition and ftudy to know the time when each paffage was re¬
vealed, its circumftances, ftate, and hiftory, and the reafons or par¬
ticular emergencies for the fake of which it was revealed \ Or, more
explicitly, whether the paffage was revealed at Mecca , or at Medina-,
whether it be abrogated, or does itfelf abrogate any other paffage ;
whether it be anticipated in order of time, or poftponed; whether it
be diftindt from the context, or depends thereon ; whether it be par¬
ticular or general ; and laffly whether it be implicit by intention, or
explicit in words 3.

t\ . 1 i r • i i i /»i * * * i • «

may

nour

dare not fo much as touch it without being firff wafhed or legally it.C V°
purified 4 ; which left they fhould do by inadvertence, they write thefe
words on the cover or label, “ Let none touch it , but they who are

They read it with great care and refpedt, never holding

the greateft reverence and efteem among > the Mohammedans

They

t£ clean

it below their girdles. They fwear by it, confult it in their weighty
occafions s, carry it with them to war, write fentences of it in their
banners, adorn it with gold and precious ftones, and knowingly fuffer
it not to be in the poffefiion of any of a different perfuafion.

Mohammedans far

Koran

a tranflation, as fome authors have written6, have taken care to havetlons

their

leveral others, particularly the J

Perjii
and Malay

je, but into
tho’ out of

refpedt to the original Arabic , thefe verfions are generally (if not al¬
ways) interlineary.

1 A1 Zamakhfhari. V. Koran, chap. 3. p. 3;. 7 Ahmed Ebn Moh. al Thalebi, in princip. ex-

pof Ale. 3 Yahya Ebn al Salam al Bafri, in princip. expof. Ale. 4 The Jews have the fame ve¬
neration for their law ; not 'daring to touch it with unwafhed hands, nor then neither without a co¬
ver. V. Millium, de Mohammedifmo ante Moh. p. 366. 5 Thrs they do by dipping into it, and

taking an omen from the words which they firfb light on: which pradlice they alfo learned of the.
Jczusy who do the fame with the feripture. V. Millium, ubi fup. 6 Sionita, de urb, orient, p. 41 ,
& Marracc. de Ale. p. 33. 7 Reland, de Rel. Moh. p. 265,

Sec

7©

The Preliminary Difcourfe ,

Section IV.

Sea. IV.

Whereon
the Mo¬
hammedan
religion i;
built.

Of the DoElrines and pofitive Precepts of the Koran, which

relate to Faith and religious Duties.

IT has been already obferved more than once, that the fundamen¬
tal pofition, on which Mohammed eredted the fuperftrudture of his
religion was, that from the beginning to the end of the world
there has been, and forever will be, but one true orthodox belief; con¬
fiding, as to matter of faith, in the acknowledging of the only true
God, and the believing in and obeying fuch meffengers or prophets
as he fhould from time to time fend, with proper credentials, to re¬
veal his will to mankind; and as to matter of practice, in the obfer-
vance of the immutable and eternal laws of right and wrong, together
with fuch other precepts and ceremonies as G o d fhould think fit to
order for the time being, according to the different difpenfations in dif¬
ferent ages of the world : for thefe lafi: he allowed were things indifferent
in their own nature, and became obligatory by G o d’s pofitive pre¬
cept only ; and 'were therefore temporary and fubjedt to alteration ac¬
cording to his will and pleafure. And to this religion he gives the
name of IJldm , which word fignifies resignation , or fubmijjion to the fer-
vice and commands of God*; and is ufed as the proper name of
the Mohammedan religion, which they will alfo have to be the fame
at bottom with that of all the prophets from Adam.

Under pretext that this eternal religion was in his time corrupted,
and profeffed in its purity by no one fedt of men, Mohammed pre¬
tended to be a prophet fent by God, to reform thofe abufes which
had crept into it, and to reduce it to its primitive fimplicity; with
the addition however of peculiar laws and ceremonies, fome of which
had been ufed in former times, and others were now firfl inflituted.
And he comprehended the whole fubfiance of his dodtrine under thefe
two propofitions, or articles of faith ; viz. that there is but one God,
and that himfelf was the apoflle of God; in confequence of which
latter article, all fuch ordinances and inftitutions as he thought fit to

1 The root Salnma, from whence If am is formed, in the firfl and fourth conjugations, fignifies
alfo to Joe faved , or to enter into a fate of fahation ; according to which, If am may be tranflated the
religion or fate of fahation: but the other fenfe is more approved by the Mohatnmedans , and alluded
to in the Koran itfelf. See c. 2. p. 16. and e. 3. p. 36.

eftablifh

*The Preliminary Difcourfe.

Sea. tv.

eftablifh muft be received as obligatory and of divine authority.

The Mohammedans divide their religion, which as I juft now faid The divi
they call IJldm> into two diftindt parts ; Iman , i. e. faith , or theory, and
JD in. i. e. religion , or practice ; and teach that it is built on five fundamen- mental

points o£
, it.

mentioned;

that there is no god but the true God; and that Mohammed is his -

' o 5 — r ^ ^ - - - - - —

tal points,, one belonging to faith, and the other four to practice.

ipojllt

Under which they comprehend fix diftindt branches; viz.

Belief in G od; 2. In his angels ; 3. In his fcripturcs ; 4. hi his
prophets ; 5. refurredlion and day of judgment ; and, 6. I?i G o ids

abfolute decree

pre deter mmation both of good

Alms; 3. Fafting ; and.

The four points relating to pradtice are, 1. Prayer, under which

are comprehended thofe wafhings or p—’11 — : - u:~u rr.

preparations required before prayer ;

4. The pilgrimage to Mecca. Of each of thefe I fhall lpeaic in tneir
order.

That both Mohammed and thofe among his followers . who are Of their
reckoned orthodox, had and continue to have juft and true notions °f q ^ 111
God and his attributes, (always excepting their obftinate and impious
rejecting of the Trinity) appears fo plain from the Koran itfelf and all
the Mohammedan divines, that it would be lofs of time to refute thofe
who fuppofe the God of Moha?nmed to be different from the true God,
and only a fictitious deity or idol of his own creation Nor fhall I
here enter into any of the Mohammedan controverfies concerning the
divine nature and attributes, becaufe I fhall have a more proper oppor¬
tunity of doing it elfewhere

The exiftence of angels and their purity are abfolutely required to And in ins

be believed in

Kor

and he is reckoned an infidel who denies angcls

them

of fexes among them. They believe them to have pure and fubtil
bodies, created of fire 4 ; that they neither eat nor drink, nor propa-
Lte their fpecies ; that they have various forms and offices ; fome a-
doring God in different poftures, others finging praifes to him, or

fome

men

God and other fervices.

The four angels whom they
favour, and often mention on

offices

1 Marra.cc. in Ale. p. 102.

^ Sea. VIII.

3 Koran c. 2. p. 13.

4 lb, c. y3 and 38,

arc

"The Preliminary Difcourfe. Se£h IV.

are Gabriel , to whom they give feveral titles, particularly thofe of the
holy fpirit \ and the angel of revelations % fuppofing him to be honour¬
ed by God with a greater confidence than any other, and to be em¬
ployed in writing down the divine decrees s- Michael , the friend and
protestor of the Jews 4 ; Azrdel, the angel of death , who feparates
mens fouls from their bodies s ; and Ifrafil , whole office it will be to
found the trumpet at the refurredtion 6. The Mohammedans alfo be¬
lieve that two guardian angels attend on every man, to obferve and
write down his actions 7, being changed every day, and therefore cal¬
led al Moakkibdt , or the angels who continually faceted one another.

This whole dodtrine concerning angels Mohammed and his difciples
have borrowed from the Jews, who learned the names and offices of
thofe beings from the Perfians , as themfelves confefs 8. The ancient
Pcrfans firmly believed the miniftry of angels, and their fuperinten- ,
dence over the affairs of this world, (as the Magians drill do) and
therefore affigned them diftindt charges and provinces, giving their .
names to their months and the days of their months. Gabriel they
called S or ilf and Re-van bakhfj, or the giver cf foals , in oppofition to
the contrary office of the angel of death, to whom among other names
they gave that of Morddd , or the giver of death ; Michael they called
Befter, who according to them provides fuftenance for mankind 9.
The Jews teach that the angels were created of fire 10 ; that they
have feveral offices " that they intercede for men ,2, and attend
them 1 The angel of death they name Diana, and fay he calls dy¬
ing perfons by their refpedlive names at their laft hour '4.

The devil, whom Mohammed names Eblis from his defpair , was
once one of thofe angels who are neareft to G o d’s prefence, called
Azazdl's, and fell, according to the dodlrine of the Koran , for re-
fufing to pay homage to Adam at the command of G o 0 '6.

Befides angels and devils, the Mohammedans are taught by the Ko¬
ran to believe an intermediate order of creatures, which they call Jin
or Genii , created alfo of fire '7, but of a groffer fabric than angels j

1 Koran, c. 2. p. 12. 2 See the notes, ib. p. 15. 3 V. Hyde, Hilt. Rcl. vet. Pcrf. p. 262.

A V. ib. p. 271. Sc nat. in Kar. p. 13. * V. not. ib. p. 4. Kor. c. 6, 13, and 86. The offices

of thefe four angels are dcfcribed almoft in the fame manner in the apocryphal gofpel of 1 Barnabas;
where it is faid that Gabriel reveals the fecrets of God, "Michael combates againft his enemies, Ra¬
phael receives the fouls of thofe who die, and Uriel is to call every one to judgment on the laft day.
See the Menagiaua , Tom. 4- p- 33 3- 7 Kor. c. 10. s Talmud Hierof. in Rofh hafhana.

9 y. Hyde, ubi fup. c. 19, and 20. 10 Gcmar. in ITagig. Sc Berefhit rabbah. See. V. Pfalm civ.

4 . 11 Yalkut hadafh. 12 Gemar. in Shcbet, Sc Rava Bathra, See. Alidrafh, Yalkut

Shemimi. 1 4 Gemar. Berachoth. 11 V. Rcland. de Rel. Moll, p.189, See. 16 Kordny c.

7.. p. 5. See alfo c. 7, 38, &c. 17 Kor..c. 55. Seethe notes there.

fince

§e&. IV.

*The Preliminary Difcourfe.

fince they eat and drink, and propagate their. fpecies, and are fubject
to death *. Some of thefe are fuppofed to be good, and others bad, and ca¬
pable of future falvation or damnation, as men are; whence Mohammed
pretended to be fent for the convention of Genii as well as men \ The
Oriezitals pretend that thefe Genii inhabited the world for many ages
before Adam was* created, under the government of feveral fucceffive
princes, who all bore the common name of Solomon ; but falling at
length into an almofl general corruption, Eblis was fent to drive them
into a remote pare of the earth there to be confined: that fome of
that generation ftill remaining, were by ‘Tahmuratb, one of the ancient
kings of Perfia , who waged war againffc them, forced to retreat into
the famous mountains of Kaf Of which fucceffions and wars they
have many fabulous and romantic ftories. They alfo make different
ranks and degrees among thefe beings (if they be not rather fuppofed
to be of a different fpecies) fome being called abfolutely Jin , fome
Peri or fairies , fome Div or giants, others Pacwzns or fates

The Mohammedan notions concerning thefe Genii , agree almofl ex-
a£tly with what the Jews write of a fort of daemons, called" Shedzm ,
whom fome fancy to have been begotten by two angels named Aza
and Azael, on Naamah the daughter of Lamech, before the flood 4.
However the Shedzm, they tell us, agree in three things with the mi-
niftring angels ; for that like them, they have wings, and fly from one
end of the world to the other, and have fome knowledge of futuri¬
ty; and in three things they agree with men, like whom they eat and
drink, are propagated, and die They alfo fay that fome of them
believe in the law of Mofes , and are confequently good, and that
others of them are infidels and reprobates 6.

As to the feriptures, the Mohammedans are taught by the Korazz Of the
that G o d, in divers ages of the world, gave revelations of his will kriPtures*
in writing to feveral prophets, the whole and every word of which it is
abfolutely neceffary for a good Mofem to believe. T he number of thefe fa-
cred books, were, according to them, 104. Of which ten were given to

Adam, fifty to Seth, thirty to Edris or Enoch , ten to Abraham ; and
the other four, being the Pezitateuch, the PJahns, the Gofpel, and the
Koran, were fucceffively delivered to Mofes, David, Jefus, and Moham¬
med-, which lafl being the feal of the prophets, thofe revelations are
now clofed, and no more are to be expected. All thefe divine books.

1 hllalo’ddin, in Kor. c. 2, & 18. 2 V. Koran, c. 5?, 7Z, & 74. 3 See D’ Herbelot,

Orient, p. 369, 820, See. 4 In libro Zohar. 1 Gemara, in Hagiga. 6 Igrat Baale

hayyim. c. 15.

The Preliminary Difcourfe . Sedt. IV.

except the four laft, they agree to be now entirely loft, and their
contents unknown ; tho’ the Sahians have feveral books which they
attribute to fome of the antediluvian prophets. And of thofe four, the

Pfaln

Gofpel

have undergone fo many
may poflibly be fome

of the true word of God therein, yet no credit is to be given to the

X 1

particular are frequently reflected

Jews and Cbriji
on in the Koran

fome inft;

The Je

corrupting their copies of their law;
tended corruptions, both in that book and the two others, are pro¬
duced by Mohammedan writers ; wherein they merely follow their

own prejudices, and the fabulous accounts of fpurious legends. Whe

that of the J

among them
I am not entirely fatisfied, fince a perfon

who travelled into the eaft was told, that they had the books of
Mofes , tho’ very much corrupted 1 ; but I know no body that has ever
feen them. However they certainly have and privately read a book

which they call the PJ'alms of David , in Arabic and

which are added fome

Mofes , y

rfu

?, tO

This

Mr. Reland fuppoles to be a tranflation
•doubt falfified in more places than one;

our copies, (tho’
Mr. D' Her helot faj

contains not the fame Pfalms which are in our Pfalter , being no more
•than an extradt from thence mixed with other very different pieces 5.
‘The eafieft way to reconcile thefe two learned gentlemen, is to prefume
•that they fpeak of different copies. The Mohammedans have alfo a
Gofpel in Arabic , attributed to St. Barnabas , wherein the hiftory of

manner

Jefus Chrijl is

in the true Gofpels, and correfpondent to thofe traditions which Mo

Kor

Of this

have a tranflation in Spanif

Morifc

and there is in the library

man

contain-

Africa

of prince Pugene of Savoy, a
ing an Italian tranflation of the fame Gofpel f made, it is to be
fuppofed, for the ufe of renegades. This book appears to be no ori¬
ginal forgery of the Mohammedans , tho’ they have no doubt interpolat¬
ed and altered it fince, the better to ferve their purpofe; and in particu¬
lar inftead of the Paraclete or Comforter 6, they have in this apocry?

1. i „ _ r . _ i ■ . r i . in * / / . v . * / i- . K, , '

famous or. illtifl

1 Terry's Voyage to the Eaft. Indies, p. 277. 2 De Rel.

kind he tclh. us is in the library of the Duke of Tujcany , Bibl.
fup. 1 Menagian. T. 4. p. 321, 6 John xiv.

cared with Luke xxiv. 49.

Moham. p. 23,

O rient. p. 924.

1 6, 26. xv. 26,

and

Se<ft. IV. The Preliminary JTifcourfe.

by which they pretend their prophet was foretold by name, that be¬
ing the fignification of Moha?nmed in Arabic 1 : and this they fay to
juftify that p adage of the Koran 2, where Jefus Chrijl is formally af-
ferted to have foretold his coming, under his other name of Ahmed ;
which is derived from the fame root as Mohammed , and of the fame
import. From thefe or fome other forgeries of the fame ftamp, it is
that the Mohammedans quote feveral paffages, of which there are not
the lead; footfteps in the New 'Tejlament. But after all we muft not
hence infer that the Mohammedans , much lefs all of them, hold thefe
copies of theirs to be the ancient and genuine fcriptures themfelves.

If any argue, from the corruption which they infift has happened to'
the Pentateuch and GoJ'pel , that the Koran may poffibly be corrupted-
alfoj they anfwer, that God has promifed that he will take care of
the latter, and preferve it from any addition or diminution ? but
that he left the two other to the care of men. However they con-
fefs there are fome various readings in the Koran 4, as has been ob-

ferved.

Befides the books above-mentioned, the Mohammedans alfo take no¬
tice of the writings of Daniel and feveral other prophets, and even
make quotations thence; but thefe they do not believe to be divine
fcripture, or of any authority in matters of religion

The number of the prophets, which have been from time to time of die
fent by G o d into the world, amounts to no lefs than 224,000, ac_ProPhcts-
cording to one Mohammedan tradition, or to 124,000, according to
another ; among whom 313 were apoftles, fent with fpecial commif-
fions to reclaim mankind from infidelity and fuperftition ; and fix of
them brought new laws or difpenfations, which fuccefiively abrogated
the preceding : thefe were Adam , Noah, Abraham, Mofes, JeJiis, and
Mohammed . All the prophets in general the MohammedaJis believe to
have been free from great fins, and errors of confequence, and pro-
feffors of one and the fame religion, that is IJldm, notwithftanding
the different laws and inftitutions which they obferved. They allow
of degrees among them, and hold fome of them to be more excellent and
honourable than others 6. The firft place they give to the revealers
and eftablifhers of new difpenfations, and the next to the apoftles.

In this great number of prophets, they not only reckon divers
patriarchs and perfons named in fcripture, but not recorded to have
[been prophets, (wherein the JewiJh and Christian writers have fome-

’ See T ilancTs Nazarenus, the firft eight chapters. 2 Chap. 61. 3 Kor. c. 15. 4 Reland,

Hbifup. p. 24, 27. 1 Idem, ib. p. 41. 6 Kor. c. 2. p. 30, &c.

1 2 times

The Preliminary Difcourfe.

Se’a. IV.

Of the

Ante after
death.

times led the way ') as Adam , Seth , Lot , Ifmael, Nun , JoJhua, &c.
and introduce fome of the munder different names, as Enoch, Heber,
and Jethro , who are called in the Koran , Edris, Hud, and Shoaib but
feveral others whofe very names do not appear in fcripture (tho’ they
endeavour to find fome perfons there to fix them on) as, Saleh, Khedr ,
Dhulkejl, See. Several of their fabulous traditions concerning thefe
prophets, we fhall occafionally mention in the notes on the Koran.

As Mohammed acknowledged the divine authority of the Pentateuch,
Pfal/ns , and Gofpel , he often appeals to the confonancy of the Koran
with thofe writings, and to the prophecies which he pretended were
therein concerning himfelf, as proofs of his million ; and he frequent¬
ly charges the Jews and Chrijlians with flifling the paffages which
bear witnefs to him a. His followers alfo fail not to produce feveral »
texts even from our prefent copies of the Old and New Eejlament , to |
fupport their mafler’s caufe 3. " §

The next article of faith required by the Koran, is the belief of a |
general refurredlion and a future judgment. But before we confider 1
the Mohammedan tenets in thofe points, it will be proper to men- 1
tion what they are taught to believe concerning the intermediate flate, |
both of the body and of the foul, after death. I

re ft ion.

of the bo- When a corps is laid in the grave, they fay he is received by an

Mi'- refur- angel, who gives him notice of the coming of the two Examiners \
reft ion. which are two black livid angels, of a terrible appearance, named

- Monker and Nakir. Thefe order the dead perfon to fit upright, and
examine him concerning his faith, as to the unity of God, and the
miffion of Mohammed : if he anfwer rightly, they fuffer the body to
reft in peace, and it is refrefhed by the air of paradife; but if not,
they beat him on the temples with iron maces, till he roars out for
anguifh fo loud, that he is heard by all from eaft to weft, except
men and genii. Then they prefs the earth on the corps, which is
gnawed and flung till the refurredtion by ninety nine dragons with
feven heads each ; or, as others fay, their fins will become venemous
beafts, the grievous ones flinging like dragons, the fmaller like fcor-
pions, and the others like ferpents: circumftances which fome under¬
hand in a figurative fenfe

This examination of the fepulchre is not only founded on an ex-
prefs tradition of Mohammed , but is alfo plainly hinted at, tho’ not

1 Thus He her is fa id to have been a prophet by the Jcws\ (Seder Glam. p. 2.) And Adam by Eft'
phanitn 5 (Adv. Hceref. p. 6.) See alfo Jofeph. Ant. ]. \. c. 2, 2 Koran, c. 2. p. 6, 12, 18. c. 3.

&c. 3 Some oi thefe texts are produced by Dr. Prideaux at the end of his life of Mahomet, and

more by Marracci in Alcor. p, 26, Sc c. 4 A1 Ghazali. V. Poc. not. in Port. Mofis, p. 241,

diredly

Se6t* IV. The Preliminary Difcourfe. 7.7

direCtly taught, in the Koran *, as the commentators agree. It is
therefore believed by the orthodox Mohammedans in general, who take
care to have their graves made hollow, that they may fit up with
more eafe while they are examined by the angels z ; but is utterly re¬
jected by the feCt of the Motdzalites, and perhaps by fome others.

Thefe notions Mohammed certainly borrowed from the Jews, among
whom they were very anciently received 3. They fay that the angel
of death coming and fitting on the grave, the foul immediately en¬
ters the body and raifes it on its feet ; that he then examines the de¬
parted perfon, and ftrikes him with a chain half of iron and half of
fire ; at the firfl blow all his limbs are loofened, at the fecond his
bones are fcattered, which are gathered together again by angels, and
the third ftroke reduces the body to dull and afhes, and it returns
into the grave. This rack or torture they call, Hibbut hakkeber , or
the beating of the fepulchre , and pretend that all men in general
mud undergo it, except only thofe who die on the evening of the
fabbath, or have dwelt in the land of Ifrael 4.

If it be objeCled to the Mohammedans that the cry of the perfons
under fuch examination has been never heard ; or if they be afked
how thofe can undergo it whofe bodies are burnt or devoured by
beads or birds, or otherwife confumed without burial ; they anfwer,
that it is very podible notwithdanding, fince men are not able to per¬
ceive what is tranfaCled on the other fide the grave; and that it is
fufticient to redore to life any part of the body which is capable of
underdanding the queftions put by the angels h

As to the foul, they hold that when it is feparated from the body
by the angel of death, who performs his office with eafe and gentle-
nefs towards the good, and with violence towards the wicked 6, it
enters into that date which they call al Berzakh 7, or the interval
between death and the redirreCtion. If the departed perfon was a
believer, they fay two angels meet it, who convey it to heaven, that
its place there may be affigned, according to its merit and degree.

For they didinguifh the fouls of the faithful into three claffes, the
fird of prophets, whofe fouls are admitted into paradife immediately 5
the fecond of martyrs, whofe fpirits, according to a tradition of Mo~
hammed , red in the crops of green birds which eat of the fruits and
drink of the rivers of paradife ; and the third of other believers,
concerning the date of whofe fouls before the refurredtion, there are

1 Cap. 8, and 47, See. 2 Smith, de morib. Sc inilit. Turcar. Ep. 2. p. 57. * V. Hyde, in

notis ad Bobov, dc ViHt. regrot. p. 19... 4 R. Elias, in Tiflibi. See alfo Buxtorf. Svi!agT Judaic:

& Lcxic. Talmud. s V. Poc. ubi flip. 6 Koran, c. 79. The Jezvs lay the fa me, in Nijb?nat
/iay bn. f. 77. 7 V. Kor. c. 23. and not. ib.

various

The Preliminary Difcourfc

Sea-. IV,

Some

liberty however of going wherever they pleafe; which they con-

m from Mohammed’s manner of fa luting them

and

his affirming that the dead heard thofe falutations as well as the liv-

ino1

tho’ they could not anfvver. Whence

cuftom of
bammedans

; the tombs of relations, fo common among the Mo-
Others imagine they are with Adam, in the lowed
heaven ; and alfo lupport their opinion by the authority of their
rophet, who gave out that in his return from the upper heavens in
Itis pretended night journey, he faw there the fouls of thofe who were
dedined to paradiie on the right hand of Adam , and of thofe who
were condemned to hell on his left 2. 3. Others fancy the fouls of

believers remain in the well Zemzem, and thofe of infidels in a cer¬
tain well in the province of Hadramaut , called Borhut ; but this opi¬
nion is branded as heretical. 4. Others fay they day near the graves
for feven days; but that whither they go afterwards is uncertain.
5. Others that they are all in the trumpet, whofe found is to raife
the dead. And, 6. Others that the fouls of the good dwell in the

forms of white birds.

As to the con¬

dition of the fouls of the wicked, befides the opinions that have been

already mentioned, the
the angels to heaven,

from

that they are offered by
being repulfed as dinking and

filthy, they are offered to the earth, and being alfo refufed a place
there, are carried down to the feventh earth, and thrown into a dun¬

geon

which they call Safin, under a green rock, or according to a
tradition of Mohammed, under the devil’s jaw 4, to be there torment¬
ed, till they are called up to be joined again to their bodies.

Of the re- Tho’ fome among the Mohammedans have thought that the refur-
iurredion. fe(cj:jon w]p be merely fpiritual, and no more than the returning of

the foul to the place whence it fird came (an opinion defended by
Ebn Sina s, and called by fome the opinion of the philofophers 6 ;) and
others, who allow man to confid of body only, that it will be merely
corporeal ; the received opinion is, that both body and foul will be
raifed, and their doctors argue drenuoufly for the poffibility of the
refurredtion of the body, and difpute with great fubtilty concerning '
the manner of it 7. But Mohammed has taken care to preferve one
part of the body, whatever becomes of the red, to ferve for a bafis

1 Poc. ubi fup. p. 247. 2 lb. p. 24S. Confonant hereto arc the JcwiJb notions of the fouls

of the juft being on high, under the throne of glory. V. lb. p. 156. lb. p. 250. A1 Beidawi,

V Poc. ubi fup. p. 252. 5 Or, as we corruptly jume him, Avicenna . 6 } £enz al

?frar. 7 )/. Poc. ubi fup. p. 254.

Preliminary

of the future edifice, or rather a leaven for the riiafs which is to be'
joined to it. For he taught, that a man’s body was entirely con-
fumed by the earth, except only the bone called al Ajb , which we
name the os coccygis or rump-bone; and that as it was the firft form¬
ed in the human body, it will alfo remain uncorrupted till the laft
day, as a feed' from whence the whole is to be renewed: and this he
faid would be effected by a forty days rain which God fhould fend,
and which would cover the earth to the height of twelve cubits, and
caufe the bodies to fprout forth like plants *. Herein alfo is Mo-
hemmed beholden to the jfews ; who fay the fame things of the bone
Luz % excepting that what he attributes to a great rain, will be effect¬
ed according to them by a dew, impregnating the duft of the earth.

The time of the fefurreCtion the Mohammedans allow to be a perfect The figns
fecret to all but God alone ; the angel Gabriel himfelf acknowledg-
ing his ignorance in this point when Mohammed afked him about it.
However they fay the approach of that day may be known from cer¬
tain figns which are to precede it. Thefe figns they diftinguifh into
two forts, the leffer, and the greater; which I fhall briefly enumerate
afrer Dr. Pocock 3.

The leffer figns are, i. The decay of faith among men 4. 2. The

advancing of the meaneft perfons to eminent dignity. 3. That a
maid-fervant fhall become the mother of her miftrefs (or mafter;) by
which is meant either that towards the end of the world men fhall
be much given to fenfuality, or that the Moham?nedans fhall then take
many captives, a. Tumults and feditions. 5. A war with the Parks.

6. Great diftrefs in the world, fo that a man when he paffes by ano¬
ther’s grave fhall fay. Would to G o d I were in his place. 7. That
the provinces of Irak and Syria fhall refufe to pay their tribute-.

And, 8. That the buildings of -Medina- fhall reach to Ahab , or Tahdb.

The greater figns are,

1. The fun’s riling in the weft. Which fome have imagined it
originally did K

2. The appearance of the beaft, which fhall rife out of the earth,
in the temple of Mecca , or on mount Safa, or in the territory of
Pdyef or fome other place. This beaft they fay is to be fixty cubits
high; tho’ others not fatisfied with fo fmall a fize, will have her reach
to the clouds and to heaven when her head only is out ; and that file
will appear for three

days, but fhew only a third part of her body.

Sea. IV. The

1 Idem, ib. p. 255, &c. 3 Berefhit. rabbah, &c. V. Poc. ubi fup. p. 117, See. 3 Ibid, p. 258,
c . * See Luke, xviiL S. s See Whijioit s Theory of the earth. Book 2. p. 98, bfc.

Th ey

*The Preliminary Dijcourfe . Sedt. IV.

They defcribe this monder, as to her form, to be a compound of va¬
rious fpecies ; having the head of a bull, the eyes of a hog, the ears
of an elephant, the horns of a flag, the neck of an odrich, the bread;
of a lion, the colour of a tiger, the back of a cat, the tail of a ram,
the legs of a camel, and the voice of an afs. Some fay this bead is
to appear three times in feveral places, and that fhe will bring with
her the rod of Mofes , and the feal of Solomon ; and being fo fwift that
none can overtake or efcape her, will with the fird drike all the be¬
lievers on the face, and mark them with the word Mumen , i. e. be¬
liever -, and with the latter will mark the unbelievers on the face like-
wife, with the word Cdfer , i. e. infidel, that every perfon may be
known for what he really is. They add that the fame bead; is to de-
mondrate the vanity of all religions except Ifiam , and to fpeak Ara¬
bic. All this duff feems to be the refult of a confufed idea of the
bead; in the Revelations 1.

3. War with the Greeks , and the taking of Conjl ant inopl
the poderity of Ifaac , who fhall not win that city t

city by force of

arms, but ** ^ ^ ?? j ^ ^ ~ # ^ ***
but God: God h mofi great ! As they are dividing the fpoil, news

will come to them of the appearance of Antichrid ; whereupon they

{hall leave all, and return back.

{hall

mofi

4. The coming of Antichrid, whom the Mohammedans call al_Ma-
fih al Dajjdl , i. e. the falfie or lying Chrifi , and fimply al Dajjal. He
is to be one-eyed, and marked on the forehead with the letters C. F. R.
dignifying Cdfer , or infidel. They fay that the Jews give him the
name of Mejfiah Ben David , and pretend he is to come in the lad:
days, and to be lord both of land and fea, and that he will redore
the kingdom to them. According to the traditions of Mohammed , he
is to appear fil'd: between Irak and Syria, or according to others, in the
province of Khorafdn ; they add that he is to ride on an als; that he will
be followed by 70,000 Jews of lfpahdn, and continue on earth forty
days, of which one will be equal in length to a year, another to a
month, another to a week, and the red will be common days ; that
he is to lay wade all places, but will not enter Mecca or Medina , which
are to be guarded by angels ; and that at length he will be .dain by
fiefus , who is to encounter him at the gate of Lud. It is faad that
Mohammed foretold feveral Antichrids, to the number of about thirty;
but one of greater note than the red.

5. The

1 Chap. xiii.

Sea. IV

'The Preliminary TDifcourfe

c. The defcent of Jefi

Mohammedan

r on earth. They pretend that he is to
^er to the eaft of Damajcus, when the peo-
from the taking of Conjl ant inople •, that he is to em-

ma rr

tichrift, and at length dye after forty years, or according to others
twenty four years *, continuance on earth. Under him they fay there
will be great fecurity, and plenty in the world, all hatred and malice

being laid afide;

fhall

peace, and a child fhall play with ferpents unhurt -.

6. War with the j ews ; of whom the Mohammedans are to make a
prodigious (laughter, the very trees and (tones difcovering fuch of

hide themfelves

which

Magogs or, as they are called in the
eaft, Tdjuj and Mdjuj ; of whom many things are related in the Ko¬
ran 3, and the traditions of Mohammed. Thefe barbarians, they tell
us, having palled the lake of Tiberias, which the vanguard of their
valt army will drink dry, will come to 'Jerufalem , and there greatly

diftrefs Jefus and his companions; till at his requeft God will de
(troy them, and fill the earth with their carcaffes, which after fome
time God will fend birds to carry away, at the prayers of Jc~

Their bows, arrows.

Mojlems

will burn for feven years together 4 ;
to cleanfe the earth, and to make it fertile.

8. A fmoke, which fhall fill the whole earth *.

9. An eclipfe of the moon. Mohammed is reported to have faid,
that there would be three eclipfes before the lad hour; one to be
feen in the eaft, another in the weft, and the third in Arabia.

10. The returning of the Arabs to the worfhip of Alldt and al
Uzza, and the reft of their ancient idols ; after the deceafe of every

muftard

none but the very word of men being left alive. For God, they fay
will fend a cold odoriferous wind, blowing from Syria Damafcena

fhall

and

Koran

men will remain

years.

1 1. The difcovery of a vaft heap of gold and filver by the re

EjUpL

many

Tj 1 A) Thalabi, in Kor. c. 4. 2 See Iftiiab xi. 6, £sV. 3 Chop. 18, and 21. 4 gee Ezet. xxxix. 9.
^ :yV, xx. 8. 1 See Koran, c. 44, and the notes thereon. Compare alio Joel ii. 30, and Revel, ix. 2.

m 12. The

The Preliminary Difcourfe . Se&. IV.

12. The demolition of the Caaba , or temple of Mecca by the
Ethiopians

13. The fpeaking of beafts and inanimate things.

14. The breaking out of fire in the province of Hejaz 5 or, accord¬
ing to others, in Taman.

15. The appearance of a man of the defendants of Kahtdn , who
fiiall drive men before him with his ftaff.

16. The coming of the Mohdi , or director ; concerning whom Mo¬
hammed prophefied, that the world Ihould not have an end till one
of his own family Ihould govern the Arabians , whole name Ihould
be the fame with his own name, and whofe father’s name Ihould al¬
io be the fame with his father’s name ; and who Ihould fill the earth

with righteoufnefs. This perfon the Shiites believe to be now alive,
and concealed in fome lecrdt place, till the time of his manifeftation ;
for they fuppofe him to be no other than the laft of the twelve
Imams , named Mohammed Abu Ikafem , as their prophet was, and the
fon of Ha[j an al Asker i , the eleventh of that fucceflion. He was

born at Sermanrai in the 255th year of the Hejra 2. From this tra¬
dition, it is to be prefumed, an opinion pretty current among the Chri-
Jlians took its rife, that the Mohammedans are in expectation of their
prophet’s return.

17. A wind which fiiall fweep away the fouls of all who have but a
grain of faith in their hearts, as has been mentioned under the tenth fign,
The three Tliele are the greater figns, which, according to their dodtrine,

are to Prece(^e ^le refurreCtion, but ftill leave the hour of it uncer-

tr umpet, tain : for the immediate fign of its being come, will be the firfi blah
-dthe, Gf the trumpet j which they believe will be founded three times. The
' ‘L tS' firfi: they call the blafi oj conjiernation \ at the hearing of which all

creatures in heaven and earth fiiall be ftruck with terror, except thole
whom God fiiall pleafe to exempt from it. The ctfedfs attributed to this

firfi found of the trumpet are very wonderful : for they fay, the earth
will be fiiaken and not only all buildings, but the very mountains
levelled j that the heavens fhall melt, the fun be darkened, the fiats

fall, on the death of the angels, who, as fome imagine, hold them
fulpended between heaven and earth, and theTea fiiall be troubled and

dried up, or, according to others, turned into flames, the fun, moon,
and fiars being thrown into it: the Koran , to exprels the great-
nefs of the terror of that day, adds that women who give luck fiiall
abandon the care of their infants, and even the file camels which

i See filter, in this fl’fiijn.

2 V. D'HcrLcl. Eibl. Orient, p. ^31.

have

Se£L IV. The Preliminary Difcourfe.

w " k 1

have gone ten months with young (a mofl valuable part of the fub-
flance of that nation) fliall be utterly neglebted. A farther effecfl of
this blaft will be that concourfe of beafts mentioned in the Koran
tho’ fome doubt whether it be to precede the refurredtion or not.
They who fuppofe it will precede, think that all kinds of animals
forgetting their refpedlive natural fiercenefs and timidity, will run to¬
gether into one place, being terrified by the found of the trumpet
and the fudden fhock of nature.

The Mohammedans believe that this firfl: blafir, will be followed by
a fecond, which they call the blaft of exanimation 2 ; when all crea¬
tures both in heaven and earth fliall die or be annihilated, except
thofe which God fhall pleafe |to exempt from the common fate 3;
and this, they fay, frail happen in the twinkling of an eye, nay in an
infant j nothing furviving except God alone, with paradife and hell,
and the inhabitants of thofe two places, and the throne of glory 4.
The laid who fhall die, will be the angel of death.

Forty years after this will be heard the blaf of refurreSHon , when
the trumpet frail be founded the third time by IJrafil, who, together
with Gabriel and Michael , will be previoufly reftored to life, and.
{landing on the rock of the temple of Jerufalem g frail at G o d’s
command, call together ali the dry and rotten bones, and other dif-

perfed parts of the bodies, and the very hairs to judgment. This

angel having, by the divine order, fet the trumpet to his mouth, and
called together all the fouls from all parts, will throw them into his

trumpet, from whence, on his giving the laft found, at the command

of God, they will fly forth like bees, and fill the whole fpace between
heaven and earth, and then repair to their refpedlive bodies, which
the opening earth will fuffer to arife ; and the firft who fliall l'o arife,
according to a tradition of Mohammed , will be himfelf. For this birth
the earth will be prepared by the rain above-mentioned, which is to
fall continually for forty years 6, and will refemble the feed of a man,
and be fupplied from the water, under the throne of God, which is
called living water ; by the efficacy and virtue of which the dead bo-

T Chap. 8i. 2 Several writers however make no diltindVion bceween this blaft and the firft,

Hippoiing the trumpet will found but twice. Sec the notes to Kor. chap. 39. 3 Kor. chap. 39.

4 To thefe fome add the fpirit who bears the waters on which the throne is placed, the pre -
hrved Table, wherein the decrees of God nreregiftred, and the pen wherewith they are written ;
all which things the Mohammedans imagine were created before the world. 5 In this circumftancc
the Mohammedans follow the Jews, who alfo agree that the trumpet will found more than once. V. R.
Be eh a i in Biur hattorah, Sc Otioth fhel R. Akiba. 6 Elfewhere (fee before, p. 79.) this rain is faid
to continue only forty days ; but it rather feems that it is to fall during the whole interval between
lie iccond and third blafts.

dies

The Preliminary Difcourfe. Se£t. IV.

fhall fpring forth from their graves, as they did in their mother’s

till they become

common

The

length of
the laft
day.

womb, or as corn fprouts forth by
perfect ; after which, breath will be breathed into them, and they will

deep in their fepulchres till they are raifed to life at the laft trump.

A . - * i t r • 1 .. . . 1- - T7~ - * _ ! _

As to the length of the day

ment

Kora n

The cir-

-cr.ii'it.tn-

co* of th
vein rrec-
'iion.

tells us that it will laft iooo years *, and in another 50000 2. To re¬
concile this apparent contradiction, the commentators ufe feveral ftiifts :
fome faying, they know not what meafure of time God intends in
thofe paffages ; others, that thefe forms of fpeaking are figurative and
not to be ftriCtly taken, and were defigned only to exprefs the terri-
blenefs of that day, it being ufual for the Arabs to defcribe what they

diflike, as of long continuance, an^what they like, as the contrary;

y in reference to the difficulty of

the bufinefs of* the day, which if God Ihould commit to any of his
creatures, they would not be able to go thro’ it in fo many thoufand
years; to omit fome other opinions which we may take notice of

elfewhere.

Ha vino- laid fo much in relation to the time of the refurreCtion, let
us now fee who are to be raifed from the dead, in what manner and

form they fhall

and

Mohammedans

That the refurredtion will be general, and extend to all creatures,

_ . « k « t 1 ■ 4

men

which

both angels, genii,
they fupport by the authority of the Koran ; tho’ that paffage which

is produced to prove the refurreCtion of brutes be otherwiie interpre¬
ted by fome 3.

The manner of their refurreCtion will be very different. Thofe
who are deftined to be partakers of eternal bappinefs will arife in

honour and fecurity; and thofe who

doomed to mifery, in dif-

difmal

that

fame ftate

perfeCt in all their parts and members, and in

wombs

bare¬

footed, naked, and uncircumcif

which circumftances when Mo

Ayejka , file, fearing the rules of modefty
might be thereby violated, objected that it would be very indecent for
men and women to look upon one another in that condition ; but he

anfwered her,
ferious to

wei

them the making

Others how¬

ever alled^e the authority of their prophet for a contrary opinion as

1 'Sor. ck-p. 32.

2 lb. chap. 70.

3 See the notes to Kor. chap, 81. and the preceding page1,

Se£t. IV. T 'he Preliminary Difcourfe .

to their nakednefs, and pretend he aflerted that the dead fhould arife
drefied in the fame cloaths in which they died 1 ; unlefs we interpret
thefe words, as fome do, not fo much of the outward drefs of the
body, as the inward cloathing of the mind; and underhand thereby
that every perfon will rife again in the fame hate as to his faith or
infidelity, his knowledge or ignorance, his good or bad works. Mo¬
hammed is alfo faid to have farther taught, by another tradition, that
mankind fhall be afiembled at the laid day, diftinguiflied into three
clafles. The firft, of thole who go on foot ; the fecond, of thofe who
ride; and the third, of thofe who creep groveling with their faces on
the ground. The firft clafs is to confift of thofe believers whofe good
works have been few ; the fecond of thofe who are in greater honour
with God, and more acceptable to him ; whence Ali affirmed that
the pious when they came forth from their fepulchres, fhall find rea¬
dy prepared for them white winged camels, with faddles of gold ;
wherein are tobeobferved fome footfteps of the doftrine of the ancient
Arabians 2; and the third clafs, they fay, will be compofed of the
infidels, whom God fhall caufe to make their appearance with their
faces on the earth, blind, dumb and deaf. But the ungodly will not
be thus only diftinguiflied ; for according to a tradition of the pro¬
phet, there will be ten forts of wicked men on whom God fhall on
that day fix certain difcretory marks. The firft will appear in the
form of apes ; thefe are the profeflors of Zendicifm * the fecond in
that of fwine ; thefe are they who have been greedy of filthy lucre, and
enriched themfelves by public oppreffion: the third will be brought
with their heads reverfed, and their feet diftorted ; thefe are the
.ufurers: the fourth will wander about blind; thefe are unjuft judges:
the fifth will be deaf, dumb and blind, underftanding nothing; thefe
are they who glory in their own works: the fixth will gnaw their
tongues, which will hang down upon their breafts, corrupted blood
flowing from their mouths like fpittle, fo that every body fhall deteft
them; thefe are the learned men and doctors, whofe actions contra¬
dict their fayings: the feventh will have their hands and feet cut off;
thefe are they who have injured their neighbours: the eighth will be
fixed to the trunks of palm-trees or ftakes of wood; thefe are the
falfe accufers and informers: the ninth will ftink worfe*than a cor¬
rupted corps; thefe are they who have indulged their paffions and

* In this alfo they follow their old guides, the Jews', who fay that if the wheat which is Town
naked rife eloathed, it is no wonder the pious who arc buried in their dost ths fhould rife with them,
viemar. S&nhcdr. fol. 90. a See before, Seft; I. p. 2 !.•

VO-

Where

the railed
will be af-

fembled.

Of the
day of
Judg-

ment.

The pre¬
vious at¬
tendance
of thole
who are
to be

•judged.

The Preliminary Difcourfe . Se£t. IV.

voluptuous appetites, but refufed God fuch part of their wealth as
was due to him : the tenth will be cloathed with garments daubed with
pitch; and thefe are the proud, the vain-glorious, and the arrogant.

As to the place where they are to be affembled to judgment, the
Koran and the traditions of Mohammed agree that it will be on the
earth, but in what part of the earth it is not agreed. Some fay their
prophet mentioned Syria for the place ; others, a white and even trait
of land, without inhabitants or any figns of buildings. Al Ghazdli
imagines it will be a fecond earth, which he fuppofes to be of fil-
ver; and others an earth which has nothing in common with ours,
but the name ; having, it is pdffible, heard fomething of the new
heavens and new earth mentioned in feripture: whence the Koran has

this exprefiion, on the day wherein the earth Jhall be changed into another
earth '.

The end of the refurreition the Mohammedans declare to be, that
they who are fo raifed may give an account of their actions, and re¬
ceive the reward thereof. And they believe that not only mankind,
but the genii and irrational animals alfo 1 fhall be judged on this great
day; when the unarmed cattle fhall take vengeance on the horned,
till entire fatisfadlion {hall be given to the injured ?.

As to mankind, they hold that when they are all affembled toge¬
ther, they will not be immediately brought to judgment, but the an¬
gels will keep them in their ranks and order while they attend for
that purpofe ; and this attendance fome fay is to laft forty years,
others feventy, others 300, nay fome fay no Iefs than 50,000 years,
each of them vouching their prophet’s authority. During this fpace
they will ftand looking up to heaven, but without receiving any in¬
formation or orders thence, and are to fuffer grievous torments, both
the juft and the unjuft, though with manifeft difference. For the
limbs of the former, particularly thofe parts which they ufed to wafli
in making the ceremonial ablution before prayer, {hall fliine glo-
rioufly, and their fufferings {hall be light in comparifon, and {hall laft
no longer than the time neceffary to fay the appointed prayers; but
the latter will have their faces obfeured with blacknefs, and disfigured

Chip ^ 2 Ivor. chap. 6. V. Maimonid. More Nev. part 3.0. 17.

3 This opinion the

brutes deferving future reward and punifliment. See Baylc, Dipt. Hift . Art.Rorarius , Rein. D . See.

with

Se&. IV. The Prelimmary Difcourfe.

with all the marks of forrow and deformity. What will then occa-
fion not the leaft of their pain, is a wonderful and incredible fweat,
which will even flop their mouths, and in which they will be im-
merfed in various degrees according to their demerits, fome to the an¬
cles only, fome to the knees, fome to the middle, fome fo high as
their mouth, and others as their ears. And this fweat, they fay, will
be provoked not only by that vaft concourfe of all forts of creatures
mutually prefling and treading on one another’s' feet, but by the near
and unulual approach of the fun, which will be then no farther from
them than the diftance of a mile, or (as fome tranflate the word the
fignification of which is ambiguous) than the length of a bodkin. So
that their fculls will boil like a pot and they will be all bathed in
fweat. From this inconvenience however the good will be protected
by the fhade of G o d’s throne ; but the wicked will be fo miferably
tormented with it, and alfo with hunger, and third:, and a ftifling
air, that they will cry out, Lord , deliver us from this anguijh , tho' thou
fend us into hell-fire a. What they fable of the extraordinary heat of
the fun on this occaflon, the Mohammedans certainly borrowed from
the Jews, who fay that for the punifhment of the wicked on the lad
day, that planet fhall be drawn forth from its Jheath , in which it is
now put up, left it fhould deftroy all things by its exceflive heat 5.

When thofe who have rifen fhall have waited the limited time, The man-

the Mohammedans believe God will at length appear to judge them ; "heir bc-
Mohammed undertaking the office of interceffor, after it fhall have ing judg-
been declined by Adam , Noah , Abraham , and j'ejus , who fhall beg cd-
deliverance only for their own fouls. They fay that on this folemn
occaflon God will come in the clouds, furrounded by angels, and
will produce the books wherein the adtions of every perfon are re¬
corded by their guardian angels 4, and will command the prophets to
bear witnefs againd thofe to whom they have been refpedtively fent.

Then every one will be examined concerning all his words and ac¬
tions, uttered and done by him in this life 3 not as if God needed
any information in thofe refpedts, but to oblige the perfon to make
public confefiion and acknowledgement of G o d’s juftice. The parti¬
culars of which they fhall give an account, as Mohammed himfelf
enumerated them, are ; of their time, how they fpent it ; of their
wealth, by what means they acquired it, and how they employed it;
of their bodies, wherein they exercifed them ; of their knowledge and
learning, what ufe they made of them. It is laid however that Mo-

; A! G h:\zili. 2 Idem. 3 V. Poco.k, N.t. in Port. Molls, p. 777.

4 See before, p. 72.

hammed

ft he Preliminary Difcourfe. Se£t. IV.

hammed has affirmed that no lefs than 70,000 of his followers fhould
be permitted to enter paradife without any previous examination ;
which feems to be contradictory to what is faid above. To the quef-
tions we have mentioned each perfon {hall anfwer, and make his de¬
fence in the belt manner he can, endeavouring to excufe himfelf by
calling the blame of his evil deeds on others ; fo that a difpute (hall
ariie even between the foul and the body, to which of them their
guilt ought to be imputed : the foul faying, O Lord , wjy body 1 re¬
ceived frotn thee for thou createdji me without a hand to lay hold with ,
a foot to walk with , an eye to fee with , or an underf anding to apprehend
with , till I came and entred into this body ; therefore punijh it eternally ,
but deliver me. The body on the other fide will make, this apology,
O Lord, thon createdji me like a fock of woody having neither hand that
I could lay hold with , nor foot that I could walk withy till this foul, like
a ray of light , entered into me , and my tongue began to Jpeaky my eye to
fee y and my foot to walk-, therefore p unify it eternally , but deliver me.
But God will propound to them the following parable of the blind
man and the lame man, which, as well as the preceding difpute,
was borrowed by the Mohammedans from the Jews \ A certain king
having a pleafant garden, in which were ripe fruits, fet two perfons
to keep it, one of whom was blind, and the other lame, the former
not being able to fee the fruit, nor the latter to gather it 5 the lame
man however, feeing the fruit, perfuaded the blind man to take him
upon his fhoulders ; and by that means he eafily gathered the fruit,
which they divided between them. The lord of the garden coming
fome time after, and inquiring after his fruit, each began to excufe
himfelf; the blind man faid he had no eyes to fee with; and the lame
-man that he had no feet to approach the trees. But the king ordering
•■the lame man to be fet on the blind, palled fentence on and punifhed
them :both. And in the fame manner will God deal with the body
and the foul. As thefe apologies will not avail on that day, fo will it
.alfo be in vain for any one to deny his evil actions, fince men and
angels and his own members, nay the very earth itfelf will be ready
to bear witnefs againft him.

Though the Mohammedans affign fo long a fpace for the atten¬
dance of the refufcitated before their trial, yet they tell us the trial
itfelf will be over in much lefs time, and, according to an expreffion
of Mohammed, familiar enough to the Arabs, will fa ft no longer than

1 Gcmr.ra, Sanhcdr. c. ii. R. Jos.Albo,

£9,

Scrm. IV. c. 33. Sec alfo F.piphan. in Ancorat. Se<5L

wh i 1 e

Se£t. IV

may milk

* The Preliminary Difcourfe

ings of a {he camel *. Some, explaining thofe words fo frequently
ufed in the Koran , God will be fwift in taking an account , fay that
he will judge all creatures in the fpace of half a day, and others that
it will be

time

examination

book wherein all the actions of his life are written, delivered to him;
which books the righteous will receive in their right hand, and read with
great pleafure and fatisfadtion-; but the ungodly will be obliged to

eir left which will be bound be-

hand

_ them againft their will:

hind their backs, their right
To Ihew the exadt juftice which will be.obferved' on this great day of the ba-
of trial, the next thing they defcribe is the balance , wherein all things h”ce .
{hall be weighed. They fay it will be held by Gabriel , and that it is ^efrrem
of fo vaft a fize, that its two fcales, one of which hangs over para- works will
dife, and the other over hell, are capacious enough to contain both bj weish“

1 J 1 f | \ 1 f /** +f1» 1 « m v /• • 4 CCLa

heaven and earth. Tho’ fome
in the Koran concerning this balance, £
rative reprefentation of G o d’s equity,
thodox opinion is that they are to be taken literally ; and fince words
and adlions, being mere accidents, are not capable of being themfelves
weighed, they fay that the books wherein they are written will be
thrown into the fcales, and according as thofe wherein the good or
the evil actions are recorded, {hall preponderate, fentence will be given ;
thofe whofe balances laden with their good works fhall be heavy, will
be faved, but thofe whofe balances are light, will be condemned s. Nor
will any one have caufe to complain that God fuffers any good ac¬
tion to pafs unrewarded, becaufe the wicked for the good they do
have their reward in this life, and therefore can expert no favour in
the next.

The old yewijlj writers make m

laft

mens

ftred 5, as of die
{hall be weighed 7 ; and the fcripture itfelf feems

to have given the firft notion of both 8.
believe of the balance

comes

But what the Perjian Magi
to the Mohammedan opinion

1 The Arabs ufe, after they have drawn fome milk from the camel, to wait a while, and let her
young one fuck a little, that fhe may give down her milk more plentifully at the fecond milking.
* Pocock, Not. in Port. Mofis, p. 278— -282. See alfo Kor. c. 2. p. 23. 3 Kor. c. 17, 18, 69,

and 84. 4- Jallalo’ddin. * Kor. c. 23, 7, See. 6 Midrafh, Yalkut Shemuni, f. 153. c. 3.

? Gemar. Sanhedr. f. 91, &c. 8 Exod. xxxii. 32, 33, Dan. vii. 10. .Revel, xx, 12, See . and

Dan. v. 27.

u They

Retalia¬
tion of in
juries.

*The Preliminary Difcourfe. Se£t IV.

They hold that on the day of judgment two angels, named Mihr and
Sord/h , will ftand on the bridge we fhall defcribe by and by, to exa¬
mine every perfon as he paffes ; that the former, who represents the
divine mercy, will hold a balance in his hand, to weigh the actions
of men; that according to the report he (hall make thereof to God,
fentence will be pronounced, and thofe whofe good works are found
more ponderous, if they turn the fcale but by the weight of a hair, will
be permitted to pafs forward to paradife but thofe whofe good works
fhall be found light, will be by the other angel, who represents God’s
juftice, precipitated from the bridge into hell \

This examination being paft, and every one’s works weighed in a
juft balance, that mutual retaliation will follow, according to which
every creature will take vengeance one of another, or have fatisfac-
tion made them for the injuries which they have fuffered. And fince
there will then be no other way of returning like for like, the man¬
ner of giving this fatisfa<ftion will be, by taking away a proportionable
part of the good works of him who offered the injury, and adding it
to thofe of him who fuffered it. Which being done, if the angels
(by whofe miniftry this is to be performed) fay, Lord we have given to every
one his due ; and their remaineth of this perfon s good works J’o much as
cqnalleth the weight of an ant , God will of his mercy caufe it to be
doubled unto him, that he may be admitted into paradife; but if on
the contrary his good works be exhaufted, and there remain evil
works only, and there be any who have not yet received fadsfadtion
from him, God will order that an equal weight of their fins be add¬
ed unto his, that he may be punifhed for them in their ftead, and he will
be fent to hell loaden with both. This will be the method of God’s
dealing with mankind. As to brutes, after they fhall have likewife
taken vengeance of one another, as we have mentioned above, he will
command them to be changed into duft 1 ; wicked men being referved to
more grievous punifhment : fo that they fhall cry out, on hearing
this fentence paffed on the brutes, Would to God that we were duft
alj'o. As to the genii, many Mohamtnedans are of opinion that fuch of
them as are true believers, will undergo the fame fate as the irratio¬
nal animals, and have no other reward than the favour of being con¬
verted into duft ; and for this they quote the authority of their pro¬
phet. But this however is judged not fo very reafonable, fince the genii

3 Hyde, de rel. vet. PerC p. 24 j, 401, & c. 2 Yet they fay the dog of the feven fleepers, and

Ezra s afs, which was railed to life, will, by peculiar favour, be admitted into paradife. See Kor.
#8, and c. 3. p. 3 x.

beincr

Secft. IV. The Preliminary IDifcourfe. 91

being capable of putting themfelves in the ftate of believers as well
as men, muft confequently deferve, as it feems, to be rewarded for
their faith, as well as to be punifhed for their infidelity. Wherefore
forne entertain a more favourable opinion, and aftign the believing
genii a place near the Gonfines of paradife, where they will enjoy fuf-
ficient felicity,* tho’ they be not admitted into that delightful manfion.

But the unbelieving genii, it is univerfally agreed, will be punifhed e-
ternaliy, and be thrown into hell with the infidels of mortal race. It
may not be improper to obferve, that under the denomination of un¬
believing genii, the Mohammedans comprehend alfo the devil and his
companions

The trials being over and the affembly diffolved, the Mohammedans of the
hold, that thofe who are to be admitted into paradife will take the '■yidge «i
right hand way, and thofe who are deftined to hell fire will take the S:rat'
left, but both of them muff firft pafs the bridge, called in Arabic, al
Sirdt , which they fay is laid over the midft of hell, and defcribe to
be finer than a hair, and fharper than the edge of a fword; fo that it
feems very difficult to conceive how any one fhall be able to Hand
upon it: for which reafon moft of the fed; of the Motdzalites rejed
it as a fable, tho’ the orthodox think it a fufficient proof of the truth
of this article, that it was ferioufly affirmed by him who never afferted a
falfhood, meaning their prophet ; who to add to the difficulty of the paff-
fage has likewife declared that this bridge is befet on each fide with
briars and hooked thorns ; which will however be no impediment to the
good, for they fhall pafs with wonderful eafe and fwiftnefs, like light¬
ning, or the wind, Mohammed and his Mojlems leading the way ;
whereas the wicked, what with the flipper inefs and extreme narrow-
nefs of the path, the intangling of the thorns, and the extindion of
the light which direded the former to paradife, will foon mifs their
footing, and fall down headlong into hell, which is gaping beneath
them 2.

This circumflance Mohammed feems alfo to have borrowed from
the Magians, who teach that on the laft day all mankind will be
obliged to pafs a bridge which they call Pul CMjtavad , or Chinavar ,
that is, the jlrait bridge , leading diredly into the other world ; on the
midft of which they fuppofe the angels, appointed by God to per¬
form that office, will ftand, who will require of every one a ftrid
account of his adions, and weigh them in the manner we have
already mentioned 3. It is true the Jews fpeak likewife of the bridge

1 V. Korun, c. 18. a Pocock, ubi fup. p. 282-289. 3 Hyde, de rcl. vet. Perf. p. 245, 402, See.

n 2 of

The Preliminary Difcourfe

Se<3. W

of hell, which they fay is no broader than a thread ; but then they
do not tell us that any (hall be obliged to pafs it, except the idola¬
ters, who will fall thence into perdition *.

The Mo- As to the

hammed tkat -IS djvjded into feven ftories, or apartments, one below ano-
hdlHnd ther, defigned for the reception of as many diftindt claffes of the

damned1. The firft which they call Jehennam

punilhment

Mohammedans

its tor¬
ments.

Mohammedans , who after having there been punifhed

demerits
affign to

The

named al Hotama

named

Chriji

the fourth, named al Sdtr, to the Sab tans ; the fifth,, named Sakar,
to the Mag tans \ the fixth, named al J ahtm , to the idolaters j, and the
feventh which is the lowed: and word: of all, and is called al Hdwiyat ,

who outwardly profeded fome

in their hearts were of none 5. Over each of thefe apartments they
believe there will be fet a guard of angels 4, nineteen in number s ;
to whom the damned will confefs the juft judgment of
beg them to intercede with him for fome alleviation of their pain, or
that they may be delivered by being annihilated

Mohammed has, in his Koran and traditions, been very exacd in defcribing
the various torments of hell, which, according to him, the wicked
will fuffer both from intenfe heat and exceflive cold. We diall however
enter into no detail, of them here, but only obferve that the degrees

of thefe pains will alfo vary, in proportion to the crimes of the. fuf-

’ 1 he who is punifli-

of fire, the fervor

n. The condition

. apartment he is condemned

mod: lightly of all will be diod with (hoes

fkull

of thefe unhappy wretches, as the fame prophet teaches, cannot be
properly called either life or death ; and their mifery will be greatly

r 1 S l 1 -C U ‘ _ _ Elinor r\ i-'* r\

cording

that

'ift

therein for ever*. It muft

1 Midrafli, Yalkut Reubcni, §. Gehinnom. 2 Kor. c. 15. 3 Others fill thefe apartments

with different company. Some place in the fecond, the idolaters ; in the third, Gog and Magog, &c.
in the fourth, the devils; in the fifth, thofe who negledt alms and prayers ; and crowd the Jews,
ChrijVians , and Magi am together in the fixth. Some again will have the firft to be prepared for the
Dahrians, or thofe \vho deny the creation, and believe the eternity of the world; the fccond, for
the' Dualijis, or Manicbecs, and the idolatrous Arabs ; the third, for the Bramins of the Indies-, the
fourth, for the Jews ; the fifth, for the Chrijlians ; and the fixth, for the Magians. But all agree
in affirming the feventh to the hypocrites. V. Millium, de Mohammedifmo ante Moham. p. 41 2.

DTIerbel. Bibl. Orient, p. 368, See. 4 Kor. chap. 40, 43, 74,. &c. s lb. c. 74. 6 lb. c. 40, 43.

will

Se£t.- IV.

The Preliminary Difcourfe.

will be liable to eternity of damnation, for the Moflems , or thofe
who have embraced the true religion, and have been guilty of heinous
fins, will be delivered thence after they {hall have expiated their

crimes by their fufferings. The contrary of either
nions is reckoned heretical;
trine of the Mohammedans that no unbeliever or idolater

for it is

of thefe opi-
the conftant orthodox doc-

will

ever

be releafed, nor any perfon who in his life-time profeffed and believed
the unity of God, be condemned to eternal punifhment. As to the
time and manner of the deliverance of thofe believers whofe evil ac¬
tions {hall outweigh their good, there is a tradition of Mohammed
that they {hall be releafed after they {hall have been fcorched and
their {kins burnt black, and {hall afterwards be admitted into para-
dife; and when the 'inhabitants of that place {hall, in contempt, call
them infernals , God will, on their prayers, take from them that op¬
probrious appellation. Others fay he taught that while they con¬
tinue in hell, they {hall be deprived of life, or (as his words are o-
therwife interpreted) be caft into a mod: profound deep, that they
may be the lefs fenfible of their torments ; and that they {hall afterwards
be received into paradife, and there revive on their being wa{hed
with the water of life ; tho’ fome fuppofe they will be reftored to life
before they come forth from their place of punifhment, that at their
bidding farewell to their pains, they may have fome little taft of them.
The time which thefe believers fhall be detained there, according to
a tradition handed down from their prophet, will not be lefs than
900 years, nor more than 7000. And as to the manner of their de¬
livery, they fay that they hall be diftinguifhed by the marks of pro¬
bation on thofe parts of their bodies with which they ufed to touch
the ground in prayer, and over which the fire will therefore have no
power ; and that being known by this characteriftic, they will be re¬
leafed by the mercy of God, at the intercefiion of Moham?ncd and
the blefled ; whereupon thofe who ihall have been dead, will be re¬
ftored to life, as has been faid ; and thofe whofe bodies fhall have
contracted any footinefs or filth from the flames and fmoke of hell,
will be immerfed in one of the rivers of paradife, called the river
of life , which will wa(h them whiter than pearls *.

For moft of thefe circumftances relating to hell and the ftate of
the damned, Mohammed was likewife in all probability indebted to the
Jews, and in part to the Magians ; both of whom agree in making
leven diftincfl apartments in hell % tho’ they vary in other parti-

1 Poe. Not. in Port. Mods, p. 2S9— 291. 2 Niilimat hayim, f. 3Z. Gcmar. in Arubin, f. 19,

-■Zolir.r. ad Exod. xxvi. 2, &c. & Hyde, de rcl. vet. Perl. p. 245.

cula rs.

The Preliminary Difcourfs . Se£t. IV.

culars. The former place an angel as a guard over each of thefe infer¬
nal apartments, and fuppofe he will intercede for the miferable wretches
there imprifcned, who will openly acknowledge the juftice of God in
their condemnation h They alio teach that the wicked will fuffer a
diverlity of punifhments, and that by intolerable cold 1 as well as
heat, and that their faces Avail become black 3 ■ and believe thofe of
their own religion fha'll alfo be punifhed in hell hereafter, according to
their crimes, (for they hold that few or none will be found fo exadtly
righteous as to deferve no punifhment at all) but will foon be deli¬
vered thence, when they (hall be fufficiently purged from their fins,
by their father Abraham , or at the interceflion of him or fome other
of the prophets 4. The Magians allow but one angel to prefide over
all the feven hells, who is named by them Vanand 2~ezdd , and, as
they teach, afligns punifliments proportionate to each perfon’s crimes,
reilraining alfo the tyranny and excefiive cruelty of the devil, who
would, if left to himfelf, torment the damned beyond their fentence K
Thofe of tliis religion do alfo mention and defcribe various kinds of

torments, wherewith the wicked will be punifhed in the next life ;
among which tho’ they reckon extream cold to be one, yet they do
not admit fire, out of refpedt, as it leems, to that element, which they
take to be the reprefentation of the divine nature ; and therefore they
rather chufe to defcribe the damned fouls as fuffering by other kinds
of punifhments : fuch as an intolerable ftink, the flinging and biting

of ferpents and wild beafts, the cutting and tearing of the flefh
the devils, exceffive hunger and thirft, and the like 6.

Of the

wall be¬
tween pt-
rad: it r.nd

i-rtt

4 1- •

Before we proceed to a defeription of the Mohammedan paradife, we
muft not forget to fay fomething of the wall or partition which they

be between that place and hell, and feems to be copied

gulph of reparation mentioned in feripture 7. They

imagine to

great

from the

call it ai Orf and more frequently in the plural, al Ardf. \ a word derived
from the verb arafa , which fignifies to dijiinguijlo between things, or
to part them-, tho’ fome commentators give another reafon for the im-
pofition of this name, becaufe, fay they, thofe who ftand on this parti¬
tion, will know and diftinguifh the blefled from the damned, by their re-
fpe drive marks or charadteriftics s: and others fay the word proper¬
ly intends any thing that is high raij'ed or elevated , as fuch a wall of
Reparation muft be fuppofed to be The Mohammedan writers great-

Midrafh, Yalkut Shemuni, part. 1 1 . f. i \ 6.

Zohar, nd Exod. xix. 3 Yalkut Shemuni, ubi

dip. f. S6. 4 Nifhmat bayim, f. 82. Gemar. Arubin, f. 19. V. Kor. c. 2. p. 11. and 3. p. 3 7,

an:l notes there. s Hyde, de rcl. vet. Perf. p. 182. 6 V. Eundem, ib. p. 399, &c. 7 Luke

xv i. 26. JaJl.tlo’ddin. V. Kor. c. 7. 9 Al Beidawi.

Se£l. IV. <The Preliminary Uifcourfe . 9

ly differ as to the perfons who are to be found on al Arif. Some
imagine it to be a fort of Umbo , for the patriarchs and prophets, or
for the martyrs and thofe who have been mod eminent for fandtity,
among whom they fay there will be alfo angels in the form of men.

Others place here fuch whofe good and evil works are fo equal that
they exadtly counterpoife each other, and therefore deferve neither re¬
ward nor punifhment ; and thefe they fay, will on the laid day be
admitted into paradife, after they fhall have performed an add of ado¬
ration, which will be imputed to them as a merit, and will make the
fcale of their good works to overbalance Others fuppofe this inter¬
mediate fpace will be a receptacle for thofe who have gone to war,
without their parents leave, and therein fuffered martyrdom being ex¬
cluded paradife for their difobedience, and efcaping hell becaufe they
are martyrs. The breadth of this partition wall cannot be fuppofed
to be exceeding great, fince not only thofe who fhall dand thereon
will hold conference with the inhabitants both of paradife and of
hell, but the bleffed and the damned themfelves will alfo be able to
talk to one another

If Mohammed did not take his notions of the partition we have
been defcribing, from fcripture, he mud at lead have borrowed it at
fecond-hand from the Jews, who mention a thin wall dividing para¬
dife from hell \

The righteous, as the Mohammedans are taught to believe, having of Mo-
furmounted the difficulties, and paffed the fharp bridge above-mentioned, hnmmcd'i
before they enter paradife will be refrefhed by drinking at the pond of p°nd‘
their prophet, who defcribes it to be an exadt fquare of a month’s
journey in compafs, its water, which is fupplied by two pipes from al
Cawthar , one of the rivers of paradife, being whiter than milk or di¬
ver, and more odoriferous than mufk, with as many cups fet around
it as there are flats in the firmament ; of which water whoever
drinks will third no more for ever d This is the fird tade which the
bleffed will have of their future and now near approaching felicity.

Tho’ paradife be fo very frequently mentioned in the Koran , yet it Of para-
is a difpute among the Mohammedans whether it be already created, dlie>
or be to be created hereafter j the Motazalites and fome other fedla-
ries afferting that there is not at prefent any fuch place in nature,
and that the paradife which the righteous will inhabit in the next life,
will be diderent from that from which Adam was expelled. However
the orthodox profefs the contrary, maintaining that it was created even

1 Koran, ubi fup,

5 Al Ghazali.

V. D’Herbel. Bibl. Orient, p. 121, &c.

2 Midrafh, Yalkut Sioni. f. 11,

before

*The Preliminary Difcourfe. Se£t. IV,

before the world, and defcribe it, from their prophet’s traditions, in
the following manner.

They lay it is fituate above the feven heavens (or in the feventh
heaven) and next under the throne of God; and to exprefs the ame¬
nity of the place tell us that the earth of it is of the fineff wheat
flower, or of the pureft mulk, or, as others will have it, of faffron;
that its Hones are pearls and jacinths, the walls of its buildings in-
riclied with gold and filver, and that the trunks of all its trees are
of gold; among which the molt remarkable is the tree called Pub a,
or the tree of happinefs. Concerning this tree they fable that it Hands
in the palace of Mohamtned , tho’ a branch of it will reach to the
houfe of every true believer 1 ; that it will be loaden with pomegra¬
nates, grapes, dates, and other fruits of furprizing bignefs, and of
taHes unknown to mortals. So that if a man defire to eat of any
particular kind of fruit, it will immediately be prefented him, or if
he chufe flefh, birds ready drefl will be fet before him, according to
his wifh. They add, that the boughs of this tree will fpontaneoufly
bend down to the hand of the perfon who would gather of its fruits,
and that it will fupply the blefifed not only with food, but alfo with
filken garments, and beafls to ride on ready faddled and bridled, and
adorned with rich trappings, which will burfl forth from its fruits ;
and that this tree is fo large, that a perfon mounted on the fleeteH
horfe, would not be able to gallop from one end of its fhade to the
other in a hundred years

As plenty of water is one of the greateH additions to the pleafant-
nefs of any place, the Koran often fpeaks of the rivers of paradife as
a principal ornament thereof: fome of thefe rivers, they fay, flow
with water, fome with milk, fome with wine, and others with honey;
all taking their rife from the root of the tree Pub a ; two of which
rivers, named al Cawthar and the river of life , we have already men¬
tioned. And lefl thefe fhould not be -fumcient, we are told this gar¬
den is alfo watered by a great number of leffer fprings and fountains,
whofe pebbles are rubies and emeralds, their earth of camphire, their
beds of mufk, and their fides of faffron; the moH remarkable among
them being SalfaMl and Panjhn.

But all thefe glories will be eclipfed by the refplendent and ravifli-
ing girls of paradife, called, from their large black eyes, Hur al
cyan, the enjoyment of whofe company will be a principal felicity of
the faithful. Thefe, they fay, are created, not of clay, as mortal

1 Yahya, in Kor. c. 13. * Jallal’oddin. ib.

women

Seft. IV. rfhe Preliminary Difcourfe . 97

« #■

women are, but of pure mufk ; being, as their prophet often affirms
in his Koran , free from all natural impurities, defers, and inconve¬
niences incident to the fex, of the ftridteft modefty, and fecluded
from public view in pavilions of hollow pearls, fo large, that, as
fome traditions have it, one of them will be no lefs than four para-
fangs (or, as others fay, fixty miles) long, and as many broad.

The name which the Mohammedans ufually give to this happy man-
fion, is al Jannat , or the garden ; and fometimes they call it, with
an addition, Jannat al Ferdaws , the garden of paradife , Jannat Aden>
the garden of Eden, (tho’ they generally interpret the word Eden , not
according to its acceptation in Hebrew , but according to its meaning
in their own tongue, wherein it fignifies a fettled or perpetual habita¬
tion) Jamiat al Maw a, the garden of abode , Jannat al Naim , the gar¬
den of pleafure , and the like ; by which feveral appellations fome un¬
derhand fo many different gardens, or at leaft places of different de¬
grees of felicity, (for they reckon no lefs than an hundred fueh in all) the
very meaneft whereof will afford its inhabitants fo many pleafures and
delights, that one would conclude they muff even fink under them, had
not Mohammed declared, that in order to qualify the bleffed for a full
enjoyment of them, God will give to every one the abilities of
an hundred men.

We have already deferibea Mohammed' s pond, whereof the righte¬
ous are to drink before their admiflion into this delicious feat 5 be-
fides which fome authors 1 mention two fountains, Ipringing from
under a -certain tree near the gate of paradife, and fay, that the blef¬
fed will alfo drink of one of them, to purge their bodies and carry off
all excrementitious dregs, and will wafh themfelves in the other. When
they are arrived at the gate itfelf, each perfon will there be met and
faluted by the beautiful youths appointed to ferve and wait upon him,
one of them running before, to carry the news of his arrival to the
wives deftined for him; and alfo by two angels, bearing the prefents
lent him by God, one of whom will inveff him with a garment of
paradife, and the other will put a ring on each of his fingers, with
infcriptions on them alluding to the happinefs of his condition. By
which of the eight gates (for fo many they fuppofe paradife to have)
they are refpedtively to enter, is not worth enquiry j but it muff be
obferved that Mohammed has declared that no perfon’s good works will
gain him admittance, and that even himfelf fhall be laved, not by
his merits, but merely by the mercy of God. It is, however the

1 Al Ghazali, Kenz al Afrar«

o conftant

The Preliminary 'Oifcourfe

Koran

— *

portioned to his deferts, t and that there

Sea. IV.

perfon will

moft eminent

rfhip

martyrs

merits

fome

made in refpedi to the time of their admiffion; Mohammed

will believe him, the gates will firft be opened) having affirmed

will

nor is

this’the only privilege which they will enjoy in the next life; fince

fame prophet has alfo

when he took a view of

majority

paradife, he faw

when he looked down into hell, he faw the greater part of the
wretches confined there, to be women.

For the firft entertainment of the blefled on their admiffion, they
fable, that the whole earth will then be as one loaf of bread, which

God will reach to them with
that for meat they will have

and

fifh Nun.

whofe livers will fuffice feventy thoufand men, being, as fome
imagine, to be fet before the principal guefts, viz. thofe who, to that

number

be admitted into

examination

tho’

others fuppofe that a definite number is here put for an indefinite,

titude of people.

more is meant thereby, than to exprefs a great mul

From this feaft every one will be difmiffed

him

merits, but vaftly

{hare

compre

henfion or expectation ; fince the very meaneft in paradife, (as he who,

- - r - ' muft . ' . , . « , -

fervants, feventy two wives of the girls of paradiie, befides the wives he

had in this world, and a tent eredled for him of pearls, jacinths, and
emeralds,, of a very large extent ; and, according to another tradition,
will be waited on by three hundred attendants while he eats, will beferved
in difhes of gold, whereof three hundred fhall be fet before him at once,
containing each a different kind of food, the laft morfel of which will
be as grateful as the firft; and will alfo be {applied with as many
forts of liquors in veftels of the fame metal: and, to complete the en¬
tertainment, there will be no want of wine, which tho’ forbidden in
this life, will yet be freely allowed to be drank in the next, and with-

1 vSc$ before, p. 88*

Sea. IV. The

* ^ ^ t

out danger, lince the wine of paradife will not inebriate, as that we
drink here. The flavour of this wine we may conceive to be deli¬
cious without a defcription, fince the water of Ifanfm and the other
fountains which will be ufed to dilute it, is faid to be wonderfully
fweet and fragrant. If any objeffc to thefe pleafures, as an impudent
Jew did to Mohammed , that fo much eating and drinking mull necef-
larily require proper evacuations, we anfwer, as the prophet did, that
the inhabitants of paradife will not need to eafe themfelves, nor even
to blow their nofe, for that all fuperfluities will be difcharged and
carried off by perfpiration, or a fweat as odoriferous as mufk, after
which their appetite fhall return afrefh. .

The magnificence of the garments and furnitiire promlfed by the
Koran to the godly in the next life, .is anfwerable to the delicacy of
their diet. For they are to be cloathed in the richeft filks and bro¬
cades, chiefly of green, which will burfl: forth from the fruits of pa¬
radife, and will be alfo fupplied by the leaves of the tree Ifuba they will
be adorned with bracelets of gold and filver, and crowns fet with
pearls of incomparable luflre ? and will make ufe of filken carpets,
litters of a prodigious fize, couches, pillows, and other rich furni¬
ture embroidered with gold and precious ftones.

That we may the more readily believe what has been mentioned of
the extraordinary abilities of the inhabitants of paradife to tafte thefe
pleafures in their height, it is faid they will enjoy a perpetual youth ;
that in whatever age they happen to die, they will be raifed in their
prime and vigour, that is, of about thirty years of age, which age they
will never exceed, (and the fame they fay of the damned) and that
when they enter paradife they will be of the fame feature with Adam ,
who, as they fable, was no lefs than fixty cubits high. And to this
age and feature their children, if they fhall defire any, (for otherwife
their wives will not conceive) fhall immediately attain? according to
that faying of their prophet, If any of the faithful in paradife be de-
firous of ifue , it fhall be conceived ', born, and grown up within the Jpace
of an hour. And in the fame manner, if any one fhall have a faney
to employ himfelf in agriculture, (which ruftic pleafure may fuit the
wanton fancy of fome) what he fhall fow will fpring up and come to
maturity in a moment.

Left any of the fenfes fhould want their proper delight, we are
told the ear will there be entertained, not only with the ravifhing
fongs of the angel Ifrafil, who has the moft melodious voice of all
G o d’s creatures, and of the daughters of paradife ? but even the
trees themfelves will celebrate the divine praifes with a harmony ex-

o 2 ceeding

T-OO

*Fhe Preliminary Difcourfe. Se£l. IV.

ceeding whatever mortals hav<
found of the bells hanging on i
by the wind proceeding from
blefled wifh for mufic : nay.

which

motion

clalhing

fo often as the

emeralds

humane

gination, fo that the pleafures of this fenfe will

the enjoyments
The delights we
common to all the

F, it is faid, will be
thofe of the lowed:

order. What then, think we, muft they enjoy who fhall obtain a

fuperior degree of honour and felicity? To thefe, they fay, there are
prepared, befides all this, fuch things as eye hath not feen , nor hath ear
heard , nor hath it entred into the heart of man to conceive ; an expref-
fion mod: certainly borrowed from fcripture *. That we may know
wherein the felicity of thofe who fhall attain the higheft degree will
confift, Mohammed is reported to have faid, that the meaneft of the
inhabitants of paradife will fee his gardens, wives, fervants, furniture,
and other pofleflions take up the fpace of a thoufand years journey (for fo
far and farther will the blefled fee in the next life); but that he will be
in the higheft honour with God, who fhall behold his face monv
ing and evening : and this favour al Ghazali fuppofes to be that addi¬
tional or fuper abundant recompenfe , promifed in the Koran % which
will give fuch exquifite delight, that in refpedt thereof all the other
pleafures of paradife will be forgotten and lightly efteemed; and not
without reafon, fince, as the fame author fays, every other enjoyment
is equally tafted by the very brute bead: who is turned- loofe into
luxuriant pafture 3, The reader will obferve, by the way, that this is
a, full confutation of thofe who pretend the Mohammedans admit, of
no fpiritual pleafure in. the next life, but make the happinefe of the
blefled to conflft wholly in corporeal enjoyments4.

Whence Mohammed took the greateft part of his paradife, it is eafy
to fhew. The Jews conftantly defcribe the future manfion of the
juft a^ a delicious garden, and make it alfo reach to the feventh hea¬
ven 5 ; They alfo fay it has three gates 6, or, as others will have it,
two 7, and four rivers, (which laft circumftance they copied, to be
fure, from thofe of the garden of Eden 8) flowing with milk, wine, balfam,

1 Ifaiah, lx iv. 4.. 1 Corinth, ii. 9, 2 Chap. 10, 3 V. Poc. in not. ad Port. Mofis, p. 30?.

* V. Relnnd. dc Rel. M'oh. 1. 2. §. 17. ' s V. Gemar. Tanith, f. 25. Beracoth, f. 34. & Midrafh

ira-bboth, f. 37,- 6 Megilhh* Amkoth, p. 78. f Midrafh, Yalkut Shemuur. s Genef. ii.

1 be*

and

» * —

Se£h • IY. The Preliminary foifcourfis. iq-i

and honey* vTlieir Behemoth and Leviathan, which they pretend will be
fain for the entertainment of the blefled % are fo apparently the Ba-
lani and Nun of Mohammed, that his followers themfelves confefs he
is obliged to them for both 3. The Rabbins likewife mention feveil
different degrees of felicity and fay that the highefl will be of thofe
who perpetually contemplate the face of God’. The Rerfian Magi
had alfo an idea of the future happy eftate of the good, very little
different from that of Mohammed . Paradife they call Behifht, and
Minu, which fignifies cryjlal \ where they believe the righteous fhall
enjoy all manner of delights, and particularly the company of the
Hurd?ii behijht, or black-eyed nymphs, of paradife 6, the care of whom
they fay is committed to the angel Zamiyad 7 ; and hence Mohammed
feems to have taken the firfl hint of his paradifiacal ladies.

It is not improbable, however, but that he might have been
obliged, in fome refpe£t, to th Q.ChriJlian accounts of the felicity of
the good in the next life. As it is fcarce poffible to convey, efpecial-
ly to the apprehenfions of the generality of mankind, an idea of
fpiritual pleasures without introducing fenfible objects, the fcriptures
have been obliged to reprefent the celeftial enjoyments by corporeal
images ; and to defcribe the manfion of the bleffed as a glorious and
magnificent city, built of gold and precious ftones, with twelve gates ;
through the ftreets of which there runs a river of water of life, and
having on either fide the tree of life, which bears twelve forts of
fruits, and leaves of a healing virtue 8. Our Saviour likewife fpeaks
of the future ftate of the blefied as of a kingdom, where they fhall ~
eat and drink at his table 9. But then thefe defcriptions have none
of thofe puerile imaginations 10 which reign throughout that of Mo¬
hammed, .much lefs any the moft diftant intimation of fenfual delights,
which he was fo .fond of; on the contrary, we are exprefly afliired,
that in the refurreBion they will neither marry nor be given in marriage ,
but will be as the angels c/God in heaven M. Mohammed, however, .

T Midrafh, Yalk. Shexn. * Gemar. Bava Bathra. f. 78. Raflii, in Job i. 3 y; poc. no t. in *

Fort. Mofis, p. 298. * Nifhmat hayim, f. 32. 5 Midralh, Tehillim, f. 11. 6 Sadder,

porta 5. 7 Hyde, de rel. vet. Perf. p. 265. 8 Revel, xxi. 10,- and xxii. 1,2. 9 Luke, .

xxii. 29, 30, {5V. 10 I would not, however, undertake to defend all the Chrifiian writers in this

particular 5 .witnefs that one paffage of Irenceus, wherein he introduces a tradition of .St. John, that
our Lord fliould fay, The days (hall cotne, in which there Jhall be vines , which Jhall have each ten thou¬
sand branches , and every of thofe branches (ball have ten thoufand leffer branches , and every of thefe
branches Jhall have ten thoufand twigs , and every one of thefe twigs Jhall have ten thoufand clufters of
grapes , and in every one of thefe clufters there pall be ten thoufajid grapes, and every one of thefe grapes
being preffed pall yield ttvo hundred and Jevcnty five gallons of wine ; and when a mat / Jhall take hold of
one. of thefe f acred bunches, another bunch pall cry out, I am a better bunch, take me, and blefs the Lord
by me, Sea Iien. l. 5. c. 33. 11 Match, xxii. 30.

102

Whether
women
are ex¬
cluded

paradife.

The Preliminary Difcourfe . Se£t. IV,

to enhance the value of paradife with his Arabians , chofe rather to
imitate the indecency of the Magiansr than the modefty of the Chri-
Jiians in this particular, and left his beatified Mojlems fhould complain
that any thing was wanting, beftows on them wives, as well as the
other comforts of life ; judging, it is to be prefumed, from his own
inclinations, that like Panurgus's afs *, they would think all other en¬
joyments not worth their acceptance if they were to be debarred from
this.

Had Mohammed ,. after all, intimated to his followers, that what he
had told them of paradife was to be taken, not literally, but in a me¬
taphorical fenfe, (as it is faid the Magians do the defcription of Zoro-
ajires 2) this might, perhaps, make fome atonement 5 but the contrary
is fo evident from the whole tenor of the Koran , that altho’ fome
Mohammedans , whofe underftandings are too refined to admit fuch
grofs conceptions, look on their prophet’s defcriptions as parabolical,
and are willing to receive them in an allegorical or fpiritual accepta¬
tion yet the general and orthodox dodtrine is, that the whole is to
be ftridtly believed in the obvious and literal acceptation \ to prove
which I need only urge the oath they exadt from Chrijiians (who
they know abhor fuch fancies) when they would bind them in the
moft ftrong and facred manner ; for in fuch a cafe they make them
fwear that if they falfify their engagement, they will affirm that there
will be black-eyed girls in the next world, and corporeal pleafures +.

Before we quit this fubjedt, it may not be improper to obferve the
falfehood of a vulgar imputation on the Mohammedans , who are by
feveral writers y reported to hold that women have no fouls, or, if
they have, that they will periffi, like thofe of brute beafts, and will not
be rewarded in the next life. But whatever may be the opinion of
fome ignorant people among them, it is certain that Mohammed had
too great a refpedt for the fair fex to teach fuch a dodtrine ; and there
are feveral paffages in the Koran which affirm that women, in the
next life, will not only be puniffied for their evil adtions, but will al-
fo receive the rewards of their good deeds, as well as the men, and
that in this cafe God will make no diftindtion of lexes ?. It is true,

1 "V. Rabelais, Pantagr. 1. 5. c. 7. A better authority than this might however be alledged in fa¬
vour of Mohammed's judgment in this refpedl; I-mean that of Plato , who is laid to have propofed,
in his ideal common-wealth, as thereward of valiant men and confumimte foldiers, the kiiTcs of
boys and beauteous damfels. V. Gell. No&. Att. j. 18. c. 2. * V. Hyde, de rel. vet. Perf. p.

266. 3 V. Eund. in not ad Bobov. Lit. Turcar. p. 21. 4. Poc. ad port. Mof. p. 30c. Hoin-

bek, Sum. Contr. p. 16. Grelot, Voyage de ConRant. p. 275. Ric nut's Prefent Rate of the Ottoman
empire, 1. 2. c. 21. 6 See Kor. c. 3. p. 58. c. 4. p. 76. And alfo c. 13, 16, 40, 48, 57, V.

etiarn Reland, de Rel. Moh. 1. 2. §. 18. & Hyde, in not. ad Bobov, de Viiit. asgr. p. 21.

* the

Se£l. IV. The Preliminary Difcourfe.

the general notion is, that they will not be admitted into the fame
abode as the men are, becaufe their places will be fupplied by the
paradifiacal females, (tho’ fome allow that a man will there alfo have
the company of thofe who were his wives in this world, or at leaft
fuch of them as he (hall defire 1 ;) but that good women will go into a
feparate place of happinefs, where they will enjoy all forts of delights 2 ;
but whether one of thofe delights will be the enjoyment of agreeable
paramours created for them, to compleat the oeconomy of the Mo¬
hammedan fyftem, is what 1 have no where found decided. One circum-
ftance relating to thefe beatified females, conformable to what he had

he acquainted his followers with in the anfwer

A ^

men

he returned to an old

him

fhe mi

he told her that no

himfelf

woman

God would then make

J O* A J

her young again 3.

The fixth great point of faith, which the Mohammedans are taught Of Got

by the Koran to believe, is God’s abfolute decree, and predeftination decree^
both of good and evil. For the orthodox dodtrine is, that whatever
hath or fhall come to pafs in this world, whether it be good, or whe¬
ther it be bad, proceedeth entirely from the divine will, and is irre¬

vocably fixed and

from all eternity in the preferved

God having fecretly predetermined not only the adverfe and prof-
perous fortune of every perfon in this world, in the mod minute par¬
ticulars, but alfo his faith or infidelity, his obedience or difobedience,
and confequently his everlafting happinefs or mifery after death ;
which fate or predeftination it is not poffible, by any forefight or
wifdom, to avoid.

Of this

Mohammed

great

Koran

advancement of his defigns; encouraging his followers to fight with¬
out fear, and even defperately, for the propagation of their faith, by
reprefenting to them that all their caution could not avert

me-

moment

from

and deterring

fore them the danger they might thereby incur of being, by the juft
judgment of God, abandoned to fedudtion, hardnefs of heart, and a.'
reprobate mind, as a punifhment for their obftrnacy 6.

1 See before, p. 9S. 1 V. Chardin* Voy. Tom. 2. p. 328. & Bayle, Di<ft. Hill. Art. Maho¬
ut, Rem. 3 See Koran > c. 56, and the notes there. & Gagnier. not. in Abulfedse vit. Moh.

p. 145. + See before, p. 64. s Kor. c. 3. p. 52, 54. and c. 4. p. 703 * lb. c. 4. p„ •

and 79. And c. 2. p. 2, paffiin.

As.

;X6 4 The Preliminary Difcourfe. Se£t. IV.

As this dbdtrine of abfolute election and reprobation has been thought
"by many of the Mobattimedan divines to be derogatory to the good-
nefs and juftice of God, and to make God the author of evil ; fe-
veral fubtle diftindtions have been invented, and difputes raifed, to ex¬
plicate or foften it; and different fedts have been formed, according
to their feveral opinions, or methods of explaining this point : fome
of them going fo far as even to hold the diredt contrary pofition, of
abfolute free will in man, as we fhall fee hereafter *.

• ofprayer. Of the four fundamental points of religious pradtice required by
and the tjje Koran, the firfi: is prayer , under which, as has been fa id, are alfo

purlfica- comprehended thofe legal wafhings or purifications which are necefla-
, tions. ry preparations thereto.

Of thefe purifications there are two degrees, one called Ghojl, be¬
ing a total immerfion or bathing of the body in water; and the other
called Wodu , (by the T erf am, Abdef) which is the wafhing of their faces,
hands, and feet, after a certain manner. The firft is required in
fome extraordinary cafes only, as after having lain with a woman, or
been polluted by emiflion of feed, or by approaching a dead body;
women alfo being obliged to it after their courfes or childbirth. The
latter is the ordinary ablution in common cafes, and before prayer,
and muft neceflarily be ufed by every perfon before he can enter upon
that duty \ It is performed with certain formal ceremonies, which
have been defcribed by fome writers, but are much eafier appre¬
hended by feeing them done, than by the beft defcription.

Thele purifications were perhaps borrowed by Mohammed of the
feme, at leafi: they agree in a great meafure with thofe ufed by that
nation 3, who in procefs of time burthened the precepts of Mofes in
this point, with fo many traditionary ceremonies, that whole books
have been written about them, and who were fo exadt and fuperfii-
tious therein even in our Saviour’s time, that they are often reproved
by him for it +. But as it is certain that the pagan Arabs ufed luftra-
tions of this kind y, long before the time of Mohammed , as moft na¬
tions did, and ftill do in the eaft, where the warmth of the climate
requires a greater nicety and degree of cleanlinefs than thefe colder
parts; perhaps Mohammed only recalled his countrymen to a more
fixidt obfervance of thofe purifying rites, which had been probably
negledted by them, or at leafi; performed in a carelefs and perfundto-
ry manner. The Mohaynmedans however will have it that they are as

1 Scft. VIII. 2 Kor. c. 4. p. 66, and c. 3. p. 83. V. Rcland. de rel. Moh. 1. 1. c. 8. 5 Poc.

. nothin. Port. JAofis,. p. 356, &c. ^ M/trk vii. 3, 1 V. Hcrodot. I. 3. c. 198.

.ancient

e<a. IV.

"The Preliminary Difcourfe.

ancient as Abraham zt who, they fay, was enjoined by God to ob-
ferve them, and was fhewed the manner of making the ablution by

the angel Gabriel ’, in the form of a beautiful youth \ Nay fome
deduce the matter higher, and imagine that thefe ceremonies were
caught our firffc parents by the angels 3.

That his followers might be the more punctual in this duty, Mo¬
hammed is faid to have declared, that the practice of religion is founded
on clsanlinefs , which is the one half of the faith, and the key of prayer,
without which it will not be heard by God4, That thefe expref-
fions may be the better underftood, al Ghazdli reckons four degrees
of purification; of which the firft is, the cleanfing of the body from
all pollution, filth, and excrements; the fecond, the cleanfing of the
members of the body from all wickednefs and unjufi: addons; the
third, the cleanfing of the heart from all blameable inclinations, and
odious vices ; and the fourth, the purging a man’s fecret thoughts
from all affedions which may divert their attendance on God: add¬
ing, that the body is but as the outward fhell in refped to the heart,
which is as the kernel. And for this reafon he highly complains of
thofe who are fuperftitioufly folicitous in exterior purifications, avoid¬
ing thofe perfons as unclean who are not fo fcrupuloufly nice as them-
felves, and at the fame time have their minds lying wafte, and over¬
run with pride, ignorance, and hypocrify s. Whence it plainly ap¬
pears with how little foundation the Mohammedans have been charg¬
ed, by fome writers 6, with teaching or imagining that thefe formal
walkings alone cleanfe them from their fins

Left fo neceffary a preparation to their devotions fhould be omit¬
ted, either where water cannot be had, or when it may be of pre¬
judice to a perfon’s health, they are allowed in fuch cafes to make
ufe of fine fand or duft in lieu of it 8

i and then they perform this
duty by clapping their open hands on the fand, and paffing, them
over the parts, in the fame manner as if they were dipped in water.
But for this expedient Mohammed was not fo much indebted to his

J Al Jannabi in vita Abrah. V. Poc. Spec- p. 303. a Herewith agrees the fpurious Gofpel of
S. Barnabas , the Spanijb tranilation of which (chap. 29.) has thefe words. Dixo Abraham, £hie
hare yo para fervir al Dios tic los panties y prophet as ? Refpotidio el angel, Ve a aquclla fuente y lav ate,
1 oy.v Dios piiere hablar contigo. Dixo Abraham, Como tengo tic lavarme ? Luego el angel Je le ap-
parecil corno two icllo jnanceho, y Je lavo er. la fuente, y le thxo , Abraham, ha z cotno yo. Y~ Abraham
/’ •’«'», &c. 3 Al Keffai. V. Reland, de Rel. Mohamm.p. 81. * Al Ghazali, Ebn al Athir.

V. Poc. Spec. p. 302, &c. 6 Barthol. EdefTen. Confut. Hagaren. p. 360. G. Sionita & J.

He Irani ta, in Tr.ift. de urb. & morib. Orient, ad ealeem Gcogr. Nubienf. c. 15. Da Ryer, dans
•= Somimire de la Rcl. des Tares, mis a la tote de fa verfion de 1’Alcor. St. Olon, Defer, du Roy-
de Maroc, c. 2. Hyde, in Not. ad Bobov, de Prcc. Moh. p. 1. Smith, de morib. & inftit. Tur-
J*.p. 1. p. 32. 7 V. Reland, de Rel. Moh. 1. 2. c. 1 1 . s Koran, c. 3. p. 66, & 5. p. S3.

own

105

io6

Of cir-
cumcifion.

The PreVi7?iinary Difcourfe. Seel. IV.

own cunning as to the example of the yews, or perhaps that of
the Verfian Magi , almofl as fcrupulous as the yews themfelves in
their luftrations, who both of them preferibe the fame method in
cafes of neceffity and there is a famous inftance, in ecclefiaftieaL
hiflory, of fand being ufed, for the fame reafon, inftead of water, in
the adminillration of the Cbrijlian facrament of baptifm, many years
before Mohammed' s time 5.

Neither are the Mohammedans contented with bare wafliing, but
think themfelves obliged to feveral other neceifary points of cleanli-
linefs, which they make alfo parts of this duty ; iuch as combing, the
hair, cutting the beard, paring the nails, pulling out the hairs of
their arm-pits, fhaving their private parts, and circumcifion 4 ; of
which lafl I will add a word or two,, left I fhould not find a more
proper place.

Circumcifion, tho’ it be not fo much as once mention’d in the Ko¬
ran, is yet held by the Mohammedans to be an ancient divine inflitu-
tion, confirmed by the religion of IJldm , and tho’ not fo abfolutely,
neceffary but that it may be difpenfed with in fome cafes 5,. yet
highly proper and expedient. The Arabs ufed this rite for many
ages before Mohammed, having probably learned it from IJmael, tho’
not only his defeendants, but the Hamyarites 6 , and other tribes,
pradtifed the fame. The Ifmaelites, we are told ufed to circumcife
their children, not on the eighth day, as is the cuftom of the yews ,
but when about twelve or thirteen years old, at which age their fa-,
ther underwent that operation 8 : and the Mohammedans imitate them
fo far as not to circumcife children before they be able, at leaft,
diftindlly to pronounce that profefiion of their faith,. There is no
Go d but God, Mohammed is the apojlle of God’; but. pitch on
what age they pleafe for the purpofe between fix and fixteen, or
thereabouts io. Tho’ the Mofem doctors are generally of opinion,,
conformably to the feripture, that this precept was originally given
to Abraham, yet fome have imagined that Adam was taught it by
the angel Gabriel, to fatisfy an oath he had made to cut off that
flefh which, after his fall, had rebelled againfl his fpirit ; whence
an odd argument has been drawn for the univerfal obligation of

2 V. Smith, ubi fup* 2 Gemar. Berachoth. c. 2. V. Poc. not. ad Port. Mofis, p. 389.

Sadder, porta 84. 3 Cedren. p. 250. 4 V. Poc. Spec. p. 303. s V. Bobov, de cir-

cumcif. p. 22. 6 Philoftorg. Hid. Eccl. lib. 3. 7 Jofeph. Ant. 1. 1 . c. 23. 8 Genef. xvii.

25. 9 V. Bobov, ubi fup. Sc Poc. Spec. p. 319. 20 Y* Relaijd, de Rel. Moh. 1. 1- p. 75*

circum-

Sect. IV. *The Preliminary Difcourfe . 10,7

♦

circumcifion J. Tho’ I cannot fay the Jews led the Mohammedans
the way here, yet they feem fo unwilling to believe any of the prin¬
cipal patriarchs or prophets before Abraham were really uncircum-
cifed, that they pretend feveral of them, as well as lome holy men
who lived after his time, were born ready circumcifed, or without a
forefkin, and that Adanit in particular, was fo created 2 j whence
the Mohammedans affirm the fame thing of their prophet

Prayer was by Mohammed thought fo necefiary a duty, that he ufed
to call it the pillar of religion , and the hey of paradife • and when the
4 fhakifites , who dwelt at Tdyef fending in the ninth year of the
Hejra to make their fubmiffion to that prophet, after the keeping of
their favourite idol had been denied them \ begged, at lead:, that
they might be difpenfed with as to their faying of the appointed
prayers, he anfwered, That there could be no good in that religion
•wherein •was no prayer s.

That fo important a duty, therefore, might not be negledted, Mo¬
hammed obliged his followers to pray five times every twenty-four
hours, at certain ftated times ; viz. 1. In the morning, before fun-
rife : 2. When noon is pall, and the fun begins to decline from the
meridian : 3. Tn the afternoon, before fun-fet : 4, In the evening, af¬
ter fun-fet, and before day’ be ffiut in: and 5. After the day is fhut
in, and before the firft watch of the night 6. For this inftitution he
pretended to have received the divine command from the throne of
God himfelf, when he took his night-journey to heaven : and the
obferving of the ftated times of prayer is frequently infilled on' in
the Koran , tho* they be not particularly prefcribed therein. Ac¬
cordingly, at the aforefaid times, of which public notice is given by
the Muedhdhins , or Cryers, from the flee pies of their Mofques , (for
they ufe no bells,) every confciencious Mofem prepares himfelf for
prayer, which he performs either in the Mofque or any other place,
provided it be clean, after a prefcribed form, and with a certain
number of praifes or ejaculations (which the more fcrupulous count
by a firing of beads) and ufing certain poftures of worfhip; all which

♦ %

1 This is the fubftance of the following paflage of the Gofpel of Barnabas , (chap. 23 ) viz.

Entonces dixo Jefus ; Adam el primer hombre aviendo cotnido por engano del demon io la comida prohibi-
da por Dios en el parayfo , fe le rebefo fu came aju efpiritu ; por lo qual juro dixiendo , Por Dios que yo
te quiet o cortar ; y rompiendo una piedra tomb Jii came para cortarla con el corte de la pie dr a, Por
loqualfue reprebendido del angel Gabriel, y el le dixo ; To he jurado por Dios que lo he de cortar , y men -

tlyof° no lo fere jamas. Ala bora el angel le enfeno la fuperjlnidad de fu came, y a quella cor to. De ma -
nera que a?ifi como todo hombre toma carne de Adam, anfi eft a obligaJo a ctimplir aquello que Adam
con juramento prometio . 2 ShalfheL hakkabala. ‘ V. Poc. Spec, p, 320. Gagtfer, Not. in Abu!-

led. vit. Moh. p.-2. 3 V. Poc. Spec. p. 304. 4 See before, p. iS. 5 Abulfed. vit. Moh.

P» 127. 6 ym ibjch p. 38, 39.

p 2 have

10S *The Preliminary Eifcotwfe. Sedt. IV.

have been particularly fet down and defcribed, tlio’ with Tome few
miftakes, by other writers *, and ought not to be abridged, unlefs in
fome fpecial cafes ; as on a journey, on preparing for battle, &c.

For the regular performance of the duty of prayer among the
Mohammedans, bolides the particulars above-mentioned, it is all'o re-
quilite that they turn their faces, while they pray, towards the tem¬
ple of Mecca 3 ; the quarter where the fame is lituate being, for
that reafon, pointed out within their MoJ'qucs by a nich, which they
call alMehrab, and without, by the flotation of the doors opening into
the galleries of the fteeples : there are alfo tables calculated for the
ready finding out their Keblab , or part towards which they ought to
pray, in places where they have no other direction 3.

But what is principally to be regarded in the difeharge of this
duty, fay the Mojlem doctors, is the inward difpofition of the heart,,
which is the life and fpirit of prayer the moft punctual obfervance
* of the external rites and ceremonies before-mentioned being of little
or no avail, if performed without due attention, reverence, devotion,
and hope 5 ; fo that we muft not think the Mohammedans , or the
confiderate part of them at leaf:, content themfelves with the mere
opus operatum , or imagine their whole religion to be placed therein 6.

1 had like to have omitted two things which in my mind deferve
mention on this head, and may, perhaps, be better defended than
our contrary practice. One is, that the Mohammedans never addrefs
themfelves to God in fumptuous apparel, tho’ they are obliged to
be decently cloathed ; but lay afide their collly habits and pompous
ornaments, if they wear any, when they approach the divine pre¬
fence, left they fhould feem proud and arrogant 7. The other is, that
they admit not their women to pray with them in public ; that fex
being obliged to perform their devotions at home, or if they vifit
the mofques, it muft be at a time when the men are not there : for
the Moflems are of opinion that their prefence infpireS a different
kind of devotion from that which is requifite in a place dedicated to
the worship of God8.

The

1 V. Hotting. Hid. Ecclef. Tom. 8. p. 470. — 520. Bobov, in Litnrg. Turcic. p. t, &? c. Gr
: o t » Voyage de Conftant. p. 253. — 264. Chardin, Voy. de Perfc. Tom. I), p. 388, &c. & Smith,
dc moribus ac inilit. Turcar. Ep. 1. p. 33, See. 2 Koiun, chap. 2. p. 17. See the notes there.

? V. Hyde, dc Rd. vet. Pcrf. p. S, 9, Sc 126. 4 A1 Ghuxuli. s V. Poc. Spec. p. 305.

* V. Smith, ubi I'up. p. 40. 7 Roland, dc Rel. Moh. p. 96. See Kor. chap. 7. p. 119. 8 A

Moor , named Abrncd Ebn Abdallay in a Latin cpiftle by him -written to Maurice prince of Orange,
and Emanuel prince of Portugal , containing a cenfnre of the Chri Ilian religion, (a copy of which,
once belonging to Mr. Seldcn , who has thence tranicribed a confide ruble pad 'age in his treatin' D<-

Ssm-

log

ge£t. IV. The Preliminary Difcourfe.

The greater part of the particulars comprized in the Mohamme¬
dan inftitution of prayer, their prophet feems to have copied from
others, and efpecially the Jews exceeding their inflitutions only in
the number of daily prayers 1. The Jews are directed to pray three
times a day % in the morning, in the evening, and within night ; in
imitation of Abraham i, IJ'aac 4, and Jacob 5: and the practice was
as early, at lead, as the time of Daniel G. The feveral pofeures ufed
by the Mohammedans in their prayers are alfo the fame with thofe
preferibed by the JewiJh Rabbins, and particularly the mod folemn
aft of adoration by preftrating themielves fo as to touch the ground
with their forehead notwithflanding the latter pretend the praftice
of the former, in this refpeft, to be a relic of their ancient manner of
paying their devotions to Baal-Peor s. The Jews likewife conftamly
pray with their faces turned towards the temple of JernJ'alem
which has been their Kebla from the time it was firft dedicated by
Solomon 10 ; for which reafon Daniel, praying in Chaldea, had the
windows of his chamber open towards that city 11 : and the fame was
the Kebla of Mohammed and his followers for fix or feven months I2,

J '

and till he found himfelf obliged to change it for the Caaba. The
Jews moreover are obliged by the precepts of their religion to be
careful that the place they pray in, and the garments they have on
when they perform their duty, be clean *3 : the men and women-
alfo among them pray apart, (in which particular they were imitated
by the eaftern Chrijlians ;) and feveral other conformities might be
remarked between the JewiJh public worlhip, and that of the Mo¬
hammedans I4.

The next point of the Mohammedan religion is the giving of alms ; Of alms:
which are of two forts, legal, and voluntary. The legal alms are of
indifpen fable obligation,, being commanded by the law, which direfts
and determines both the portion which is to be given, and of what

' * ' - - ' ~ - ... * - * — ' - - / - -J - J J . . ~ - ' - . . . J J O - 7 ** %

di'ut pravorum appetitum , & defideriorum fuorum ignes : C5f quando hoc non fieret> fakem hum an a fraji -
litas deleft a tur mtituo C5 rcciproco afpefru ; Sjf it a non pot eft effe mens quieta, at tent a, et depot a.
1 rn,_ cdabi(Uisy according to Tome, . exceed the Mohammedans in this point, praying feven times a

:e before, p. 14. 2 Gemar. Berachoth. ’ Genef. xix. 27. 4 Genef. xxiv. 6?,.

r . ::: - - c_- r, _ ^.7 a r:n: _ tv t _ i _ _ * .r 1

* The 6
day. See

s Genef. xxviii. 1 i, &c.

6 Dan. vi. 10.

p- 427, Sc c. & Hyde, de rel. vet. Pcrf. p. 5, Sec. s Ma
dpec. p. 306. 9 Gemar. B.iva Bathra, &• Berachoth.

7 Vide Millium, de Mohammediffno ante Mohani.
s Maimonid. in Epiil. ad Profelyt. rclig. V. Poc.

1 Kings, viii. 29, Sec. 11 Dan.

1 * Some fay eighteen months. V. Abulfed. Vit. Moh. p. 54. 1 3 Maimon, in Halachoth •

Ttphillj, c. 9, §. 8, 9. Menura hamincor, fol. 28. 2. 14 V. Millium, ubi fupra, p. 424, Sc feq.

thing

i 1 • 1C-

' The Preliminary Difcourfe

Sea. IV

things it outlie to be given ; but the voluntary alms are left to every

D t> ° i /■* 11/"* n mi e~

one's liberty, to give more or lets, as

{hall

The former

kind of alms fome think to be properly called 'Zacat, and the latter
Sadakat ; tho* this name be alio frequently given to the legal alms.

They are called Z acat.

encreafe

produce in his foul the virtue

\J1 U VV lli^ W Y * A A M» - - X

of liberality *, or becaufe they purify the remaining part of one’s
fubftance from pollution, and the foul from the filth of avarice - ;
and ’Sadakat, becaufe they are a proof of a man’s fincerity in the wor-
fhip of God. Some writers have called the legal alms tytbes, but

I * - m II /I 1 • _ . 1

Ihorr

that proportion.

The giving of alms is frequently commanded in the Koran , and

often recommended therein jointly with prayer ;

held

efficacy

for which reafon

in caufing the latter to
Khalif Omar Ebn Abd

the former being
be heard of God:

„„ half way to God, fajling brings us to the door of hh
palace , and alms procures us admijjion k The Mohammedans therefore
effeem almsdeeds to be highly meritorious, and many of them have
been illuftrious for the exercife thereof. Hafan the fon of Ali^ and
grandlon of Mohammed , in particular, is related to have thrice in his

Tile divided his fubftance equally between himfelf and the poor, and
twice to have given away all he had ♦ : and the generality are fo
addidted to the doing of good, that they extend their charity even

to brutes

Alms, according to the preferiptions of the Mohammedan law, are to
be given of five things ; i. Of cattle, that is to fay, of camels, kine, and
fheep. 2. Of money. 3. Of corn. 4. Of fruits, viz. dates and raifins.

Of each of thefe a certain portion is to be

or two and a half
But "no alms are due for them, unlefs they

And 5. Of wares fold.

given in alms, being ufually one part in forty.

per Cent, or the value.

amount to a certain quantity or number ; nor until a man nas been
in poffeflion of them eleven months, he not being obliged to give
alms thereout before the twelfth month is begun: nor are alms due
for cattle employed in tilling the ground, or in carrying of burthens.
In fome cafes a much larger portion than the before-mentioned is
reckoned due for alms: thus of what is gotten out of mines, or the

1 A1 Bcidawi. See Kor. chap. 2. p. 32. 2 Idem.

Luke xi. 41. Give alms of fuch things as ye have ;

: D'Hcrbel. Bibl. Orient.’ p. 5. + Ibid, p.422.

nyjrib. Tuiv. Kp. r.p 66, & c. Compare Ecclef. xi. 1.

Compare this with what our Saviour fays,
and behold , all things are clean unto you.

s V. Busbcq. Epift. 3. p. 178. Smith, de
and Prov. xii.io.

lea,

Sedt. IV. The Preliminary Difcottrfe. hi,

♦

fea, or by any art or profeftion over and above what is fufficient
for the reafonable fupport of a man’s family, and efpecially where
there is a mixture or fufpicion of unjuft gain, a fifth part ought to
be given in alms. Moreover, at the end of the fail of Ramadan,
every Mojlem is obliged to give in alms for himfelf and for every
one of his family, if he has any, a meafure 1 of wheat, barley, dates,
raifins, rice, or other provifions commonly eaten a.

The legal alms were at firft collected by Mohammed himfelf, who
employed them as he thought fit, in the relief of his poor relations
and followers, but chiefly applied them to the maintenance of thofe
who ferved in his wars, and fought, as he termed it, in the way of
God. His fucceflors continued to do the fame, till, in procefs of
time, other taxes and tributes being impofed for the fupport of the
government, they feem to have been weary of adting as almoners to
their fubjedts, and to have left the paying them to their confciences. .

In the foregoing rules concerning alms, we may obferve alfo foot-
fteps of what the Jews taught and pradtifed in refpedl thereto. Alms,
which they alfo call Sedaka , i. e. jujiice , or righteoufnefs 3, are greatly
recommended by their Rabbins , and preferred even to facrifices 4 ; as
a. duty the frequent exercife whereof will eftedtually free a man
from hell fire 5, and merit everlafting life 6: wherefore, befides the
corners of the field, and the gleanings of . their harveft and vineyard,
commanded to be left for the poor and the ftranger by the law of
Mofes ?, a certain portion of their corn and . fruits is directed to be fet
apart for their relief; which portion is called the tythes of the poor 8.

The Jews likewife were formerly very confpicuous for their charity.

Zacheus gave the half of his goods to the poor 9* and we are told
that fome gave their whole fubftance : fo that their dodlors, at length,
decreed that no man fhould give above a fifth part of his goods in
alms 10. There were alfo perfons publickly appointed in every fyn-^
agogue to colledt and diftribute the people’s contributions ”.

The third point of religious practice is falling ; a duty of fo great Of fail-
moment, that Mohammed ufed to fay it was the gate of religion , and inS-
that the odour of the. mouth of. him who fajleth , is more . grateful to

1 This meafure is a Saa, and contains about fix or feven pound weight. 2 V. Reland. de reJ.
Mohammed. 1. i.p, 99, &c. Chardin, V'oy. de.Perfe, t. II. p. 41 5, &c. q Hence alms are

in the New Teftament termed &iKaio<rvvn> • Matth. vi. 1. (Ed. Steph.) and 2 Co. ix. 10. 4 Gemar.

in Bava bathra. 1 Ibid, in Gittin. 6 Ibid, in Rofh hafhana. 7 Levit. xix. 9, 10. Dcut.
xxiv. 19, Sc c. 8 V. Gemar. Hierofol. in Peah, St Maimon. in Halachoth matanoth Ariiyyim.

^ 6. Confer Pirke Avoth. v. 9. 9 Luke xix. 8. 10 V. Rebind. Ant. facr. vet. Hebr. p. 402.

11 V, ibid, p. 138. '

G o p.>

112

'"The Prelimbmry IDifcourfe. Se<£l. IV.

God than that of musk ; and al Ghazali reckons falling one fourth
fart of the faith. According to the Mohammedan divines, there are
three degrees of falling: i. The rellraining the belly and other parts
of the body from fatisfying their lulls; 2. The rellraining the ears,
eyes, tongue, hands, feet, and other members from fin; and 3. The
failing of the heart from worldly cares, and refraining the thoughts
from every thing belides God1.

The Mohammedans are obliged, by the exprefs command of the
Koran , to fail the whole month of Ramadan , from the time the
new moon fir ft appears, till the appearance of the next new moon;
during which time they muft abftain from eating, drinking, and
women, from day-break till night a, or fun-fet. And this injunction
they obferve fo ftriCtly, that while they fall they fufFer nothing to
enter their mouths, or other parts of their body, elteeming the fall
broken and null if they fmell perfumes, take a clyller or injection,
bathe, or even purpofely fwallow their fpittle ; fome being fo cautious
that they will not open their mouths to fpeak, left they ihould
breath the air too freely 3 ; the fall is alfo deemed void if a man kifs
or touch a woman, or if he vomit defignedly. But after fun-fet
they are allowed to refrelh themfelves, and to eat and drink, and enjoy
the company of their wives till day-break * ; tho’ the more rigid be¬
gin the fall again at midnight s. This fall is extreamly rigorous and
mortifying when the month of Ramadan happens to fall in fummer,
(for the Arabian year being lunar 6, each month runs through all
the different feafons in the courle of thirty three years) the length
and heat of the days making the obfervance of it much more diffi¬
cult and uneafy then than in winter.

1 Al Ghazali, Al Molhtraf. 2 Koran, chap. 2. p. 21,22. 3 Hence we read that the

Virgin Mary , to avoid anfwering the refictlions call orx her for bringing home a child, was advifed
by the angel Gain id to feign flic .had vowed a fa ft, and therefore ought nvt to fpeak. See Koran,
chap. \q. p. 251. 4 The words of the Koran (chap. 2. p. 2 z.) are, Until ye can dtflinguijb a

zvhitc thread from a black thread by the day- break', a form of fpeaking borrowed by Mubammed from
the Jezvs, who determine the time when they are to begin their morning lellbn, to be fo foon as a
man can dilcern blue from white, i. c. the blue threads from the white threads in the fringes of their
garments. But this explication the commentators do not approve; pretending that by the white
thread and the black thread are to be underltood the light and dark freaks of the daybreak: and they
\\y the pillage was at fi r!t revealed without the words of the day break ; but Mohammed's followers
taking the expreflion in the firft fenfc, regulated their practice accordingly, and continued eating
and drinking till they could diitinguuh a white thread from a black thread, as they lay before them;

I'll* 1 f 1 11 • m *

o prevent which for the future., the words of the day-break were added as explanatory of the former.
\] Beidawi. V. Pocook. Not. in Carmen Togiai, p. 89, See. Chardin, Voy. de Perfe, t. II. p. 423*
V. Chardin, Lb. p. 421, Sec. Rdand. de Rclig. Moll, p, 109, & c. 6 See hereafter, VI.

The

Sea. iv.

! The Preliminary Difcourfe.

11 3

The reafon given why the month of Ramadan was pitched on
for this purpofe is, that on that month the Koran was fent down
from heaven \ Some pretend that Abraham , Mofes , and Jefus re¬
ceived their refpedtive revelations in the fame month

From the faft of Ramadan none are excufed, except only travel¬
lers and fick perfons, (under which laft denomination the dodtors
comprehend all whofe health would manifeftly be injured by their
keeping the faft ; as women with child, and giving fuck, ancient
people, and young children ;) but then they are obliged, fo foon as
the impediment is removed, to faft an equal number of other days :
and the breaking the faft is ordered to be expiated by giving alms
to the poor 3.

Mohammed feems to have followed the guidance of the “Jews in
his ordinances concerning fafting, no lefs than in the former parti¬
culars. That nation, when they faft, abftain not only from eating
and drinking, but from women, and from anointing themfelves
from day-break until fun-fet, and the ftars begin to appear s ; fpend-
ing the night in taking what refrefhments they pleafe 6. And they
allow women with child and giving fuck, old perfons, and young
children to be exempted from keeping moft of the public fafts 7.

Tho’ my defign here be briefly to treat of thofe points only whick
are of indifpenfable obligation on a Mojlem , and exprefsly required
by the Koran, without entring into their practice as to voluntary
and fupererogatory works ; yet to fhew how clofely Mohammed’ s in-
ftitutions follow the JewiJh , I fhall add a word or two of the vo¬
luntary fafts of the Mohammedans. Thefe are fuch as have been re¬
commended either by the example or approbation of their prophet;
and especially certain days of thofe months which they efteem fa-
cred : there being a tradition that he ufed to fay, That a faft of
one day in a facred month, was better than a faft of thirty days in
another month ; and that the faft of one day in Ramadaii , was more

meritorious than a faft of thirty days in a facred month 8. Among
the more commendable days is that of Afhura, the tenth of Mohar-
ram ; which, tho’ fome writers tell us ic was oblerved by the Arabs,
and particularly the tribe of Koreijh, before Mohammed’s time 9, yet,
as others aflure us, that prophet borrowed both the name and the

*• Koran, chap. 2. p. 21. See nlfo chap. qy. 2 A1 Bcidawi, cx trad. Mohammedis. ' Sec
Koran, chap. 2. p. 21. 4 Siphra, foil 252. 2. s Tofcphoth ad Gemar. Yoma, f.^54.

6. V. Gemar. Yoma, f. 40, & Maim on. in Halachoth Tdnicth, c. q. V q. 7 V. Gemar. Ta •
nidi, f. i2, & Yoma, fol. 83* & Es Hay ini, Fdnith, c. 1 . “ Al Gm.7..t!i. - A] Laie/.i, m

Comment, ad Orat. jEbn Nobucas.

i ' O

q utu

1 1 4

fail from

! The Preliminary Difcourfe,

fews ; it being, with them, tl

Sea. IV

the law of Mofes \ Al Kazwini relates, that when Mohammed came
to Medina and found the yews there failed on the day of AJhiira , he
aiked them the reafon of it; and they told him, it was becaufe on
that day Pharaoh and his people were drowned, Mofes , and thofe
who were with him,' efcaping: whereupon he faid, that he bore a
nearer relation to Mofes. than they ; and ordered his followers to fall
on that day. However, it feems, afterwards he was not fo well

; and therefore declared,

pleafed in having imitated the y
that if he lived another year,

would

them

Of the

pilgrimage
20 M:cca.

Mecca is fo neceffary a point of
i of Mohammed, he who dies without performing

practice, that,

yew or a Chrijl

manner

The tem-

rle briefly

deferibed.

manded in the Koran
forming this pilgrimage, it may be proper to give a Jfhort account of the
temple of Mecca , the chief feene of the Mohammedan worfhip ; in doing
which I need be the lefs prolix, becaufe that edifice has been already de¬
feribed by feveral writers s, though they following different relations
have been led into fome miftakes, and agree not with one another
in feveral particulars : nor, indeed, do the Arab authors agree in all
things, one great reafon whereof is their fpeaking of different times.

Mecca ftands in the midft

and

temple. What

Masjad al alhardm , i. e. the jacred or

is ho-
invi-

fandlity to the

as fome

Mecca

Allah , i. e. the houfe of G o d, being

ipally reverenced in this place, and gives
fquare Hone building, called the Caaba ,
ft, which furpaffe? that of the other

quadrangular form,

peculiarly hallowed
and fet apart for his worfhip. The length of this edifice, from
north to fouth, is twenty four cubits, its breadth from eaft to weft
twenty three cubits, and its height twenty feven cubits : the door,
which is on the eaft fide, ftai

from

bottom

In the corner

1 Lqvit.xvi. 29. & xxiii. 27. 2 Ebn al Athir. V. Pocock. Spec. p. 309. * Al Ghazali.

4 Chap. 3. p. 47,48. See nlfo chap. 22. p. Z76, & chap. 2. p. 16, See. ’ Chardin, Voy. de
.Perfe, T. II. p. 428, See. Bremond, Dclcrittioni dell’Egitto, See. 1. 1 . c. 29. Pitt's Account
of the Rel. &c. of the Mikamctans, p. 98, &c. Sc Boulainvilliers, Vie dc Mahomed, p. 54, See.
;vhich laid author is the molt particular. 6 Ahmed Ebn Yulcf. 7 Sharif al Edrifi, Sc Kitab
Maftiec, a pud Poc. Spec. p. 123, See

prci. Dt/'c. * "-/•

If (lu/ui/ji */'/*<• Aaiuf of s/oM# \7Ar A/arA StiVir.4 \/Ao yoAA/i \7Ae Seftu/c/ise of Jj/unao/. 6*0^0 ftuAjtt . 7 cJVur Station oft/ie Haiufitiv .8 7A.<t ofJAraAa/n <Y tAr $ / ujf/Av .y \7Af StoAr/t

M<)/Vxw'/i'j, // 0/4/ c7A/y stiyvj //loumy an ns/ise/j to mount iyj £7 tAo t/oor taaAa . it> ^7/u* in not Znt/aturt nVut/i at/i/j?/t\J //Ao; 44/147/04/ ns/tA Aanyjs* j 4. K/A o

t*t',t.'/4/i/%ff> \/Ar * /yj'aAr of 47/ AAA 47 j . N B cJ7i e nurneta/ Jte/es'e/u'et as^e /At fa /no /// tAo Z*/an at in tAi<* an A f?iom /At /amt </Ainyj% -

t/it lA^/i/ 4ind f?i

of (At ZZaaAa A Av .jo tAAo Station of t/ie
Z/s/A/zn*/ at rtt tAe ti'W/. ~2&nz.fM.2£ ^At

Sect- IV. The Preliminary hDifcourfe.

next this door is the black Jlone, of which I fihall take notice by and by.
On the north fide of the Caaba , within a femicircular enclofure fifty-
cubits long, lies the white Jlone, faid to be the fepulchre of Ifmael ,
which receives the rain-water that falls off the Caaba by a fpout,
formerly of wood % but now of gold. The Caaba has a double roof,
fupported within by three octangular pillars of aloes wood; between
which, on a bar of iron, hang fome filver lamps. The out-fide is
covered with rich black damalk, adorned with an embroidered band
of gold, which is changed every year, and was formerly fent by the
Khali fs, afterwards by the Solid ns of Egypt , and is now provided by
the Turkijh emperors. At a finall diftance from the Caaba , on the
eafi fide, is the Jlation or place of Abraham, where is another ftone
much refpedted by the Mohammedans , of which fomething will be
faid hereafter.

The Caaba , at fome diftance, is furrounded, but not intirely, by
a circular inclofure of pillars joined towards the bottom by a low
baluftrade, and towards the top by bars of filver. Juft without this
inner inclofure, on the fouth, north, and weft fides of the Caaba ,
are three buildings, which are the oratories or places where three
of the orthodox feCts aftemble to perform their devotions, (the fourth
fed, viz. that of a l Shdfei , making ufe of the ftation of Abraham
for that purpofe ;) and towards the fouth eaft ftand the edifice which
covers the well Zemzem, the treafury, and the cupola of al Abbas x

All thefe buildings are enclofed, at a confiderable diftance, by a
magnificent piazza, or fquare colonnade, like that of the Royal Ex¬
change in London , but much larger, covered with fmall domes or cupola’s ;
from the four corners whereof rife as many Minarets or fteeples, with
double galleries, and adorned with gilded fpires and crefcents, as are
the cupola’s which cover the piazza and the other buildings. Between
the pillars of both inclofures hang a great number of lamps, which
are conftantly lighted at night. The firft foundations of this out¬
ward inclofure were laid by Omar , the fecond Khalif who built no
more than a low wall, to prevent the court of the Caaba , which
before lay open, from being encroached on by private buildings; but
the ftrudture has been fince raifed, by the liberality of many fuc-
ceeding princes and great men, to its prefent luftre 3.

This is properly all that is called the temple , but the whole terri-
toty of Mecca being alfo Hardm or Jacrcd, there is a third enclo-

TI5

1 Sharif al Edriii, ibid.

2 Idem, ibid.

q 2

3 Poc. Spec. p. ix6-

fure.

ii6 The Preliminary Difcourfe. Seel. IV.

fure, difiinguifhed at certain distances by fmall turrets, fome five
fome feven, and others ten miles difiant from the city J. Within this
compafs of ground it is not lawful to attack an enemy, or even to
hunt or fowl, or cut a branch from a tree; which is the true reafon
why the pigeons at Mecca are reckoned facred, and not that they are
fuppofed to be of the race of that imaginary pigeon which fome
authors, who fhould have known better, would perfuade us Moham¬
med made pafs for the Holy Ghoft

The temple of Mecca was a place of worfhip, and in lingular
veneration with the Arabs from great antiquity, and many centuries
before Moha?nmed. Though it was moll probably dedicated at firft
to an idolatrous ufe h yet the Mohaynmedans are generally perfuaded
that the Caaba is almoH coeval with the world ; for they fay that
Adam , after his expulfion from paradife, begged of God that he
might eredl a building like that he had feen there, called Beit alMd-
mur, or the frequented houfe , and al Dordh , towards which he might
diredt his prayers, and which he might compafs, as the angels do the
celefiial one. Whereupon God let down a reprefentation of that
houfe in curtains of light 4, and fet it in Mecca , perpendicularly un¬
der its original ordering the patriarch to turn towards it when he
prayed, and to compafs it by way of devotion 6. After Adam's
death, his fon Seth built a houfe in the fame form, of Hones and
clay, which being dellroyed by the deluge, was rebuilt by Abraham
and Ifmael ?, at Go d’s command, in the place where the former
had Hood, and after the fame model, they being directed therein by
revelation 8.

After this edifice had undergone feveral reparations, it was a few
years after the birth of Mohammed rebuilt by the Koreijh on the old

1 Gol. Not. in Alfrag. p. 99. 2 Gab. Sionita, & Job. Hefronita, de nonnullis Orient, uiuib.

ad calc. Geogr. Nub. p. 21. Al Mogholtai', in his life of Mohammed, fays the pigeons of the tem¬
ple of Mecca are of the breed of thofe which laid their eggs at the mouth of the cave where the
prophet and Abu Beer hid themfelves, when they fled from that city. See before, p. 51. 3 See

before, p. 17. 4 Some fay that the Beit al Mamur itfelf was the Caaba of Adam, which,

having been let down to him from heaven, was, at the. flood, taken up again into heaven, and is
there kept. Al Zatnakb. in Kor. c. 2. 5 Al Juzi, ex trad. Ebn Abbas. It has been obferved,

that the primitive Cbriflian church held a parallel opinion as to the fltuation of the celeftial Jeru-
fale??i with rcfpedl to the terreftrial : for in the apocryphal book of the revelations of S. Peter ,
(chap, xxvii.) after Jefus has mentioned unto Peter the creation of the feven heavens, (whence,
by the way, it appears that this number of heavens was not devifed by Mohammed ,) and of the
angels, begins the defeription of the heavenly Jentfale7n in thefe words : We have created the upper
Jerulalem above the waters which are above the third heaveti , hanging direflly over the lozuer Jerufi-
lem, isfc- V. Gagnicr, Not. ad Abulfed. vit. Moh, p. 28, 6 Al Shahreftani. 7 V. Kor.

chap. 2. p. 16. u Al jannabi, in vita Abrah.

found a-

Seel. IV. *The Preliminary Difcourfe.

foundation % and afterwards repaired by Abdallah Ebn Zobeir , the
Khalif of Mecca, and at length again rebuilt by Tiifoj ‘ furnamed
al Hejaj, in the feventy fourth year of the Hejra , with fome altera¬
tions, in the form wherein it now remains 2. Some years after,
however, the Khalif Harim al Rajhid, (or, as others write, his fa¬
ther al Mohdi , or his Grandfather al Manfur ,) intended again to
change what had been altered by al Hejaj , and to reduce the
Caaba to the old form in which it was left by Abd'allah ; but was
diffuaded from meddling with it, left fo holy a place fhould become
the fport of princes, and being new modelled after every one’s fan¬
cy, fhould lofe that reverence which was juftly paid it s. But not-
withftanding the antiquity and holinefs of this building, they have a
prophecy, by tradition from Mohammed, that in the laft times the
Ethiopians (hall come and utterly demolifh it after which it will
not be rebuilt again for ever +.

Before we leave the temple of Mecca , two or three particulars de-
ferve further notice. One is the celebrated black ftone , which is fet in fi¬
ver, and fixed in the fouth eaft corner of the Caaba , being that which
looks toward Bafra, about two cubits and one third, or, which is
the fame thing, feven fpans from the ground. This ftone is exceed¬
ingly refpedted by the Mohammedans, and is kiffed by the pilgrims
with great devotion, being called by fome the right hand of G o d on
earth. They fable that it is one of the precious ftones of paradife,
and fell down to the earth with Adam , and being taken up again,
or otherwife preferved at the deluge, the angel Gabriel afterwards
brought it back to Abraham when he was building the Caaba. Ic
was at firft whiter than milk, but grew black long fince by the touch
of a menftruous woman, or, as others tell us, by the fins of man¬
kind or rather by the touches and kiffes of fo many people; the lu-
perficies only being black, and the infide ftill remaining white 6„
When the Karmatians among other prophanations by them offered
to the temple of Mecca , took away this ftone, they could not be
prevailed on for love or money to reftore it, though thofe of Mecca
offered no lefs than five thoufand pieces of gold for it 8. However,
after they had kept it twenty two years, feeing they could not thereby

117

1 V. Abulfcd. vit. Moh. p. 13. 2 Idem, in Hid. Gen. Al Jannabi, &c. ? Al Jannabi.

Hem, Ahmed Ebn Yufcf. V. Poc. Spec. p. 115, Sc c. 1 Al Zamnkh. &c. in Kor.

Ahmed Ebn Yufef. 6 Poc. Spec. p. 1 17, See 7 Thefe Carwaiians were a fc& which arofc
m the year of the Hejra 278, and whole opinions overturned the fundamental points of Mtihamme -

* lfm • See D'Hcrbel. Bibl, Orient. Art. Carmath, and hereafter §. VIII. b> D’Hcrbei. p. 40.

r 1 8 "The Preliminary L>ifcourfe. Seel. IV

draw the pilgrims from Mecca , they fent it back of their own accord • at
the fame time bantering its devotees by telling them it was not the
true Hone : but, as it is faid, it was proved to be no counterfeit by jts
peculiar quality of fwimming on water '.

Another thing obfervable in this temple is the ftone in Abraham\
place, wherein they pretend to fhew his footfleps, telling us he flood
on it when he built the Caaba 2, and that it ferved him for a fcaf.
fold, riling and falling of itlelf as he had occalion 3; though another
tradition fays he flood upon it while the wife of his fon lfmat\
whom he paid a vifit to, walhed his head 4. It is now enclofed in
an iron chell, out of which the pilgrims drink the water of Z 'em-
zem 5, and are ordered to pray at it by the - Koran 6. The officers of
the temple took care to hide this Hone when the Karmatiam took
the other

The laft thing I lhall take notice of in the temple is the well
Zemzem on the eall fide of the Caaba , and which is covered with a
fmall building and cupola. The Mohammedans are perfuaded it is the
very fpring which gulhed out for the relief of Ifmael. , when Hager
his mother wandered with him in the defart8; and fome pretend it
was fo named from her calling to him, when file fpied it, in the
Egyptian tongue, Ze?n, zem , that is, Stay, Jlay 9, though it feems ra¬
ther to have had the name from the murmuring of its waters. The
water of this well is reckoned holy, and is highly reverenced ; being
not only drank with particular devotion by the pilgrims, but alfo
fent in bottles, as a great rarity, to moll parts of the Mohammedan domi¬
nions. Abd'allah , furnamed al Hdfedh, from his great memory,
particularly as to the traditions of Mohammed, gave out that he ac¬
quired that faculty by drinking large draughts of Zemzem water I0,
to which I really believe it as efficacious as that of Helicon to the
infpiring of a poet.

To this temple every Mohammedan, who has health and means
fufficient ”, ought once, at leafl, in his life to go on pilgrimage;
nor are women excufed from the performance of this duty. The
pilgrims meet at different places near Mecca, according to the differ¬
ent parts from whence they come ”, during the months of ShaieM
and Dhti Ikaada ; being obliged to be there by the beginning of

r Ahmed Ebn Yufcf, Abulfeda. V. Poc. Spec. p. 119. 2 Abulfed. 5 V. Hyde, de rel.

vet. Perf. p, 3 3. + Ahmed Ebn Yufef, Safio’ddin. s Ahmed Ebn Yu fef. 6 Chap. 2.

p. 16. 7 V. Poc. Spec. p. i2o, See. 3 Genef. xxi. 19. 9 G. Sionti. Sc J. Helr.dc

nonnull. urb. Orient, p. 19. 10 D'Herbel. p. 5. 11 See Kor. chap. 3. p. 48. and the notes

thereon. 12 V. Bobov, de Perecr. Mccc. p. 12, dec.

Dhu'h

Se£t. IV. The Preliminary Difcourfe.

Dhiilhajja ; which month, as its name imports, is peculiarly fet
apart for the celebration of this folemnity.

At the places above-mentioned the pilgrims properly commence
fuch ; when the men put on the Ihrdm or facred habit, which con-
iifts only of two woolen wrappers, one wrapped about their middle
to cover their privities, and the other thrown over their fhoulders,
having their heads bare, and a kind of flippers which cover neither the
heel nor the inftep, and fo enter the facred territory in their way to
Mecca. While they have this habit on they muft neither hunt nor
fowl *, (though they are allowed to fifh 2,) which precept is fo punc¬
tually oblerved, that they will not kill even a loufe or a flea, if they
find them on their bodies : there are fome noxious animals, how¬
ever, which they have permiflion to kill during the pilgrimage, as,
kites, ravens, fcorpions, mice, and dogs given to bite 3. During the
pilgrimage it behoves a man to have a conftant guard over his
words and adtions, and to avoid all quarrelling, or ill language, and
all converfe with women, and obfeene difcourfe, and to apply his
whole intention to the good work he is engaged in.

The pilgrims, being arrived at Mecca, immediately viiit the tem¬
ple, and then enter on the performance of the preferibed ceremonies,
which confift chiefly in going in proceflion round the Caaba , in run¬
ning between the mounts Safa and Meriud, in making the ftation on
mount Arafat , and flaying the vidtims, and {having their heads in
the valley of Mina . Thefe ceremonies have been fo particularly
deferibed by others 4, that I may be exculed if I but juft mention the
moft material circumftances thereof.

In compaffmg the Caaba, which they do feven times, beginning
at the corner where the black ftone is fixed, they ufe a fhort quick
pace the three firft times they go round it, and a grave ordinary pace
the four laft; which, it is faid, was ordered by Mohammed, that his
followers might fhew themfelves ftrong and adtive, to cut off the
hopes of the infidels, who gave out that the immoderate heats of
Medina had rendred them weak 5. But the aforefaid quick pace they
are not obliged to ufe every time they perform this piece of devo¬
tion, but only at fome particular times 6. So often as they pafs by
the black ftone they either kifs it, or touch it with their hand, and

kils that.

^ 1 Koran, chap. 5. p. 95. z Ibid. 3 Al Reid. 4 Bobov, dc Peregr. Mccc. p. ti, &c,
Chardin, Voy. de Perfe, T. 2. p. 440, & c. See alio Pitts' s account of therel. &c. of the Mob cam -
\'W!> P- 92> &c. Gagnier, Vie de Mali. t. 2. p. 258, &c. Aoulfed. vit. Moll. p. 130, &c. and Re-
jfiRel. Moh. p, ii 3. &c. s Ebn al Atlun 6 V. foe. Spec. p. 114.

The-

1 *9

I 20

The Preliminary Difcourfe. Sedh IV(

The running between Safa and Merwa 1 is alfo performed feveil
times, partly with a flow pace, and partly running 2: for they walk
gravely till they come to a place between two pillars ; and there
they run, and afterwards walk again ; fometimes looking back, and
fometimts flopping, like one who has loft fomething, to rep refen t Ha.
gar feeking water for her fon 3 : for the ceremony is faid to be as
ancient as her time

On the ninth of Dhulhajja , after morning prayer, the pilgrims
leave the valley of Mina , whither they come the day before, and
proceed in a tumultuous and rufhing manner to mount Arafat \
where they flay to perform their devotions till fun-let: then they g0
to Mozdalifa , an oratory between Arafat and Mina , and there fpend
the night in prayer, and reading the Koran. The next morning by
day-break they viftt al Maflier al hard m , or the facred monument \
and departing thence before fun-rife, hafte by Batn Mohajfer to the
valley of Mina , where they throw feven ftones 7 at three marks or
pillars, in imitation of Abraham , who meeting the devil in that
place, and being by him difturbed in his devotions, or tempted to
difobedience, when he was going to facrifice his fon, was commanded
by God to drive him away by throwing ftones at him 8 ; though
others pretend this rite to be as old as Adam> who alfo put the devil
to flight in the fame place, and by the fame means 9.

This ceremony being over, on the fame day, the tenth of Dhu'l-
hajja , the pilgrims flay their vidtims in the faid valley of Mina-, of
which they and their friends eat part, and the reft is given to the
poor. Thefe vidtims muft be either fheep, goats, kine, or camels;
males, if of either of the two former kinds, and females if of either
of the latter, and of a fit age IO, The facrifices being over, they
flhave their heads and cut their nails, burying them in the fame
place; after which the pilgrimage is looked on as compleated
though they again vifit the Caaba, to take their leave of that facred
building.

The above-mentioned ceremonies, by the confeflion of the Mo¬
hammedans themfelves, were almoft all of them obferved by the pa¬
gan Arabs many ages before their prophet’s appearance; and parti-

1 Sec before, p. 20. * Al Ghazali. 3 Reland, de Rel. Moh. p. 121. 4 Ebn al Athir.

s Sec Kor. chap. 2. p. 23. 6 See ibid. Mr. Gagnier has been twice guilty of a miftake in con¬

founding this monument with the facred inclofure of the Caaba . V. Gagn. Not. ad Abulfetl.
vit. Moh. p. 131. & Vie de Mah. t. 2. p. 262. 7 Dr. Pocock , from al Ghaza/i , fays feventy,

at different times and places. Spec. p. 315. 8 Al Ghazali, Ahmed Ebn Yufef. 9

al Athir. 10 V. Reland, ubi fup. p. 117. 11 See Kor. chap. 2, p. 23.

cularly

Sea. XV.

7 ’he Preliminary Difcourfe.

I 21

cularly the compafiing of the Caaba , the running between Safa and
Merwa, and the throwing of the ftones in Mina ; and were confir med
hv Mohammed with fome alterations in fuch points as feemed mod:
exceptionable : thus, for example, he ordered that when they corn¬
ed the Caaba , they fhould be cloathed % whereas before his time
they performed that piece of devotion naked, throwing off their
cloaths as a mark that they had call off their fins 2, or as figns of
their difobedience towards GodI

It is alfb acknowledged that the greater part of thefe rites are of
no intrinfic worth, neither affeCting the foul, nor agreeing with na¬
tural reafon, but altogether arbitrary, and commanded meerly to try
the obedience of mankind, without any farther view ; and are there¬
fore to be complied with, not that they are good in themfelves, but
becaufe God has fo appointed4-. Some, however, have endea¬
voured to find out fome reafons for the arbitrary injunctions of this
kind ; and one writer s, fuppofing men ought to imitate the hea¬
venly bodies, not only in their purity, but in their circular motion,
feems to argue the proceffion round the Caaba to be therefore a ra¬
tional practice. Reland 6 has obferved that the Romans had fomething
like this in their worfhip, being ordered by Numa to ufe a circular
motion in the adoration of the gods, either to reprefent the orbicular
motion of the world, or the perfecting the whole office of prayer to
that God who is maker of the univerfe, or elfe in allufion to the
Egyptian wheels, which were hieroglyphics of the inftability of hu¬
man fortune 7.

The pilgrimage to Mecca, and the ceremonies preferibed to thole
who perform it, are, perhaps, liable to greater exception than any
other of Mohammed' s inftitutions ; not only as filly and ridiculous
in themfelves, but as relics of idolatrous fuperftition 8. Yet who¬
ever ferioufly confiders how difficult it is to make people fubmit

to the abolifhing of ancient cuftoms, how unreafonable foever,

1 • * *

hie

hicli they are fond of, efpecially where the intereft of a confidera-
party is alfo concerned, and that a man may with lefs danger
change many things than one great one 9, mull excufe Mohammed' s

1 Kor. chap. 7. p. 11S, 119. 3 A1 Falk, de tempore ignor. Arabum, npud Millium de.

' lohammedifmo^ante Moh. p. 322. Compare Ifnitth lxiv. 6. 3 Jalhl. al Beid. This notion

conics very near, if it be not the fame with that of the Adamites- A Al Ghazali. V. Ahulfai'.
Hill. Dvn. p. 171. i Abu Jaafar Ebn Tofail, in vita Mai EbnYokdhan. p. 1 5.1 . See Mr.
O.kltCh Englip: tranflatio'n thereof, p. 1 17. 6 De Rel. Mah. p. 1 23. 7 Plutarch, in Numa.

s- Miimonides (in Epift. ad Profel. rel ) pretends that the worfhip of Mercury was performed by
throwing of ftones, and that of Cbcmojb by making bare the head, and putting on unfewn gar¬
ments. y According to the maxim, Tutius eft multa mature qtnim unum muyniur..

r vielding

122

The Preliminary IDifcourfe . Se<ft. y

yielding fome points of lefs moment, to gain the principal. The
temple of Mecca was held in exceftive veneration by all the Arabs
in general (if we except only the tribes of 'Tay, and Khathdam , and
fome of the pofterity of al Hareth Ebn Caab *, who ufed not to g0
in pilgrimage thereto) and efpecially by thofe of Mecca, who had a
particular intereft to fupport that veneration ; and as the moft fiUy
and infignificant things are generally the objects of the greateft fu_
perftition, Mohammed found it much eafier to abolifh idolatry itfelf
than to eradicate the fuperftitious bigottry with which they were
addidted to that temple, and the rites performed there: wherefore
after feveral fruitlefs trials to wean them therefrom he thought it
belt to compromife the matter, and rather than to fruftrate his
whole defign, to allow them to go on pilgrimage thither, and to di¬
rect their prayers thereto ; contenting himfelf with transferring the
devotions there paid, from their idols to the true God, and chang¬
ing fuch circumftances therein as he judged might give fcandal.
And herein he followed the example of the moft famous legiflators,
who inftituted not fuch laws as were abfolutely the beft in them-
felves, but the beft their people were capable of receiving : and we
find God himfelf had the fame condefcendance for the Jews , whofa
hardnefs of heart he humoured in many things, giving them there¬
fore Jiatutes that were not good , and judgments whereby, they Jhoufd not
live 3.

1 Al Shahreftani. 2 See Kor. chap. 2. p. 17. 3 Ezek, xx. 25. V. Spencer, de Urim k

Thu minim, cap. 4. §. 7.

Section V.

Of certain negative Precepts in the Koran.

The de-
fign of this
and the

two fol¬
lowing
fe&ions.

Of the
prohibi¬
tion of
wine.

HAVING in the preceding fedtion fpoken of the fundamental

points of the Mohammedan religion, relating both to faith and
to practice, I fhall in this and the two following difcourfes, in the
fame brief method, of fome other precepts and inftitutions of the
Koran which deferve peculiar notice, and firft of certain things
which are thereby prohibited.

The drinking of wine, under which name all forts of ftrong and

inebriating liquors are comprehended, is forbidden in the Koran in

pa ore

Seel. V

The Preliminary Difcourfe

more places than one f.
therein is only forbidden,

Some indeed have ima
and that the moderate t

that excef$
wine is al-

fame

2: but the more received

oinion is, that to drink any ftrong liquors, either in a leffer quan-
rirv or in a greater, is abfolutely unlawful ; and though libertines

, r i M _ _ . _ ~ * _ ^1. _

tious are fo ftridt, efpecially if they have performed the pilgrimage
Mecca \ that they hold it unlawful not only to tafle wine, but

to prefs grapes for the making of it, to buy or to fell it, or even to
maintain themfelves with the money ariftng by the fale of that li-

Perjiatis , however, as well as the 'Turks , are very fond

quor.
of wine;

afk's them how it conies

ture to drink it, when it is fo diredtly forbidden by their religion,
they anfwer, that it is with them as with the Chrijiians , whofe reli¬
gion prohibits drunkennefs and whoredom as great fins, and who
glory, notwithftanding, fome in debauching girls and married women,
and others in drinking to excefs s.

mentioned prohibition 6
the imagination.

coffee comes not under the above- whether
becaufe the fumes of it have fome effedt on
This drink, which was firft publickly ufed at opiUmbe
_ Arabia felix , about the middle of the ninth century of lawful,
the Ilejra , and thence gradually introduced into Mecca , Medina ,

Egypt, Syria , and other parts of the Levant, has been the occaiion
of great difputes and diforders, having been fometimes publickly
condemned and forbidden, and again declared lawful and allowed
At prefent the ufe of coffee is generally tolerated, if not granted,
as is that of tobacco, though the more religious make a fcruple of
taking the latter, not only becaufe it inebriates, but alfo out of re-

fp e eft to a traditional faying of their prophet, (which, if it could be

made out to be his, would

him

That in

ffould be men who ffould bear the name of Mof

iemsj but Jhould not be really Jiich
tarn weed, which ffould be called tobacco : howe
tions are generally l'o addicted to both, that they
fee and a pipe of tobacco are a complete entertaimn <

ffould fmok

the eaftern na-
a diff of cof-
and the Per-

d See chap. 2. p. 2;, & chap. 5. p. 94. 2 Chap. 2. p. 25, & chap. i6.-p. 219. V. D’Hcrbch
Bibl. Orient, p. 696. ’ V. Smith, de morib. & inftit. Turcar. Ep. 2. p. 28, &c. 4 V. Char¬
din, ubi lupra, p. 212. < Chardin, ubi fup. p. 344. 6 Abd’alkdder Mohammed al AnlViri

Iws written a treatife concerning Coffee, wherein he argues for its lawfuinefs. V. D’EIerbcl. Art.
Cahvah. r y Le Traite luitorique de, l’origine & du progres du Calc, a U fin du Voy. de
1 Arabic heur. de la Roque,

fans

X 2

1 24

! The Preliminary Difcourfe. Sedt. V.

pans have a proverb, that coffee without tobacco , is meat without fait 1
Opium and beug, (which latter is the leaves of hemp in pills or
conserve) are alio by the rigid Mohammedans efleemed unlawful
though not mentioned in the Koran , becaufe they intoxicate and
diflurb the underftanding as wine does, and in a more extraordinary
manner: yet thefe drugs are now commonly taken in the eaft; but
they who are addidted to them are generally looked upon as de¬
bauchees

Why wine
was for¬
bidden.

Several Hories have been told as the occafion of Mohammed’s pro¬
hibiting the drinking of wine3: but the true reafons are given in
the Koran , viz. becaufe the ill qualities of that liquor furpafs its
good ones, the common effedls thereof being quarrels and disturban¬
ces in company, and negledt, or at leaf! indecencies, in the per¬
formance of religious duties 4. For thefe reafons it was, that the
priefls were, by the Levitical law, forbidden to drink wine or ftrong
drink when they entred the tabernacle 5, and that the Nazarites 6 and
Rechabites 7, and many pious perfons among the Jews and primitive
Chrijiians , wholly abstained therefrom; nay, fome of the latter went
fo far, as to condemn the ufe of wine as finful 8. But Mohammed

Of the

prohibi¬
tion of

gaming.

is faid to have had a nearer example than any of thefe, in the more
devout perfons of his own tribe 9.

Gaming is prohibited by the Kordn 10 in the fame paffages, and for
the fame reafons, as wine. The word al Meifar , which is there
ufed, fignifies a particular manner of calling lots by arrows, much
pradtifed by the pagan Arabs , and performed in the following man¬
ner. A young camel being bought and killed, and divided into ten,
or twenty eight parts, the perfons who call lots for them, to the
number of feven, met for that purpofe; and eleven arrows were
provided, without heads or feathers, feven of which were marked,
the firft with one notch, the fecond with two, and fo on, and the
other four had no mark at all 11 : thefe arrows were put promifcuoufly
into a bag, and then drawn by an indifferent perfon, who had ano¬
ther near him. to receive them, and to fee he acted fairly; thofe
to whom the marked arrows fell, won fhares in proportion to their

1 Relani. Differt. MifcelJ. T. 2. p. 280. V. Chardin, Vo y. do Perfe, T. 2. p. 14, Sc 66.
* V. Chardin, ibid. p. 68, See. 8c D’Hcrbcl. p. 200. 5 V. Prid. Life of Mali. p. 82, &c.

Bufbeq. Epill. 3. p. 233, and Maundeville’s Travels, p. 170. Kor. chap. 2. p. 25, chap. 5*

p. 94, Sc chap. 4. p. 66. Sec Prov. xxiii. 29, See. s Levic. x. 9. 6 Numb. vi. 2. 7 Jerera.
xxxv. 5, See. * This was the hcrefy of thofe called Encratitrc , and Aquarij. KbzoAf, \ a Magian
heretic, alfo declared wine unlawful ; but this was after Mohammed's time. Hyde, de rel. vet. Pen.
p.300. 0 V. Reland, de rel. Moh. p. 271. lo Chap. 2. p. 25. chap. 5. p. 94, 11 Some

writers* as al Zamakk. and al Shiraziy mention but three blank arrows.

lot;

Sea. v.

! The Preliminary Difcourfe.

lot, and thofe to whom the blanks fell, were entitled to no part of
the camel at all, but were obliged to pay the full price of it.. The
winners, however, tailed not of the flefh, any more than the lofers,
but the whole was diftributed among the poor ; and this they did
out of pride and oftentation, it being reckoned a fhame for a man
to Hand out, and not venture his money on fuch an occafion \ This
cuftom, therefore, though it was of fome ufe to the poor, and di-
verfion to the rich, was forbidden by Mohammed % as the fource of
greater inconveniences, by occafioning quarrels and heart-burnings,
which arofe from the winners infulting of thofe who loft.

Under the name of lots the commentators agree that all other
games whatfoever, which are fubjedt to hazard or chance, are com¬
prehended and forbidden, as dice, cards, tables, & c. And they are
reckoned fo ill in themfelves, that the teftimony of him who plays
at them, is by the more rigid judged to be of no validity in a court
of juft ice. Chefs is almoft the only game which the Moha7nmedan
doctors allow to be lawful, (though it has been a doubt with fome 3,)
becaufe it depends wholly on lkill and management, and not at all
on chance: but then it is allowed under certain reftridtions, viz*
that it be no hindrance to the regular performance of their devo¬
tions, and that no money or other thing be played for or betted >
which lafl the 'Turks and Sonnites religioufly obferve, but the Per fans

But what Mohammed is fuppofed chiefly to
have difliked in the game of chefs, was the carved pieces, or men,
with which the pagan Arabs played, being little figures of men,
elephants, horfes, and dromedaries 5 ; and thefe are thought, by
fome commentators, to be truly meant by the images prohibited in
one of the paflages of the Koran 6 quoted above. That the Arabs
in Mohammed's time actually ufed fuch images for chefs-men appears
from what is related, in the Sonna , of Ali, who paffing accidentally
by fome who were playing at chefs, afked, What images they were
which they were fo hitent upon 7 ? for they were perfectly new to him,
that game having been but very lately introduced into Arabia , and
not long before into Perfia , whither it was firfl brought from India
in the reign of KhoJ'ru Nufhirwdn s. Hence the Mohammedan doc¬
tors infer that the game was difapproved only for the fake of the

and Mogols do not +.

1 Au&ores Nodhm al dorr, & Nothr al dorr, al Zamnkh. al Firauzabadi, al Sliirazi in Oratv
-1 Hariri, al Bcidawi, Sc c. V. Poc. Spec. p. 324, See . 2 Koran, chap. 5. p. 82. ^ 5 V.

Hyde, de Ludis oriental, in Proleg. ad Shahiludium. 4 V. Eund. ibid. s V. Eundem,.

Sc in Hid. Shahtludij, p. 135, See. 6 Chap. 5. p. 94. 7 Sokeikcr al Dimifhki, Sc

Auclor libri al Moftatraf, apud Hyde, ubi fup. p. 8, s Khondemir, apud eund. ib. p. 41.

images t.

125

126

The Preliminary Difcourfe. Se6l, V

images : wherefore the Sonnites always play with plain pieces of
wood or ivory ; but the Perfians and Indians , who are not fo fcru-
pulous, continue to make ufe of the carved ones *.

The Mohammedans comply with the prohibition of gaming much
better than they do with that of wine; for though the common
people, among the 'Turks more frequently, and the Perfians more
rarely, are add idled to play, yet the better fort are feldom guilty of it \
Gaming, at lead; to excefs, has been forbidden in all well-ordered
ftates. Gaming-houfes were reckoned fcandalous places among the
Greeks , and a gamefter is declared by Arifotle s to be no better than
a thief: the Roman fenate made very fevere laws againft playing at
games of hazard 4, except only during the Saturnalia ; though the
people played often at other times, notwithftanding the prohibition:
the civil law forbad all pernicious games s ; and though the laity
were, in fome cafes, permitted to play for money, provided they
kept within reafonable bounds, yet the clergy were forbidden to
play at tables (which is a game of hazard,) or even to look on while
others played 6. Accurfius , indeed, is of opinion they may play at

chefs, notwithftanding that law, becaufe it is a game not fubjedt to
chance ?, and being but newly invented in the time of fujiinian ,
was not then known in the weftern parts. However the monks for
fome time were not allowed even chefs s.

As to the Jews , Mohammed' s chief guides, they alfo highly difap-
prove gaming : gamefters being feverely cenfured in the Talmud , and
their teftimony declared invalid

Of the Another practice of the idolatrous Arabs forbidden alfo in one of
prohibi- t|ie above-mentioned

tion or di- y. y— < ■* /* l

vining ar- T- he arrows u led by
rows. which they call: lots, being without heads or feathers, and were

kept in the temple of fome idol, in whofe prefence they were con-
fulted. Seven fuch arrows were kept at the temple of Mecca 11 ;
but generally in divination they made ufe of three only, on one
of which was written, My Lord hath commanded me , on another,

paftages ,0, was that of divining by arrow.
them for this purpofe were like thofe with

1 V. Hyde, ubi fup. p. q. 2 V. Eundcm, in Proleg. Sc Chardin, Vdy. dc Pcrfe. T 2.

р. 46. 5 Lib. 4. ad Nicom. 4 V. Horat. ]. 3. Carm. Od. 24. s fF. de aleatorihus.

Novell. Juft:. 123, &c. V. Hyde, ubi fup. in Hift. Aleae, p. 119. 6 Authent. intcrdicimu:,

с. de cpifcopis. 7 In com. ad legem pra:d. s Du Frefne, in Glofs. 9 Bava Mtlii,

84. i» Rofli lufliana, Sc Sanhcdr. 24. 2. V. ctiam Maimon. in tra£L Gezila. Among the modem
civilians, MafcarJus thought common gamefters were not to be admitted as witneflcs, being infa¬
mous perfons. V. Hyde, ubi tup. in ProJeg, Sc in Iiift. Alcce, III. 10 Kor. chap. ;.p. 94

J See before, p. 20.

Sea. v

The Preliminary Dijcourje*

Mi Lord hath forbidden me , and the third was blank. If the firft
was drawn, they looked on it as an approbation of the enterprize in
queftion; if the fecond, they made a contrary conclufion ; but if
the third happened to be drawn, they mixed them and drew over
aaain, till a decifive anfwer was given by one of the others. Thefe
divining arrows were generally confulted before any thing of mo¬
ment was undertaken ; as when a man was about to marry, or about
to go a journey, or the like \ This fuperftitious practice of divin¬
ing bv arrows was ufed by the ancient Greeks a, and other nations ;

Big oj
two ways

>fe

mentioned
food at

parting of

he made his arrows bright , (or, accord¬

ing

to the verfion of the vulgate, which feems preferable in this

place, he mixed together , or fhook the arrows ,) he confulted

fully agrees with

commentary of

which paffage wonder-

cuftom of the

afte.

He fall ft and, fays he, in the highway, and confult the

of his nation , that he ?nay call arrows into a

quiver , and mix them together ,

upon

of each people , that he may fee whofe arrow will come forth

A diftindlion of
tions, that it is

ght frf

meats

eaftern na- of forbid-

Mohammed

in that matter. The Koran , therefore, prohibits the eating of blood,
and fwines fleih, and whatever dies of itfelf, or is (lain in the name
or in honour of any idol, or is firangled, or killed by a blow, or a

In which particulars Mohammed feems
Jews, by whofe law, as is well known.

fall, or by any other bead: s.

all thofe things are forbidden ; but he allowed fome things to be

Mofe

flefh 7 in particular.

' did not ”,

cales of neceffity, however, where a man may be in danger of
ftarving, he is allowed by the Mohammedan law to eat any of the
faid prohibited kinds of food 8 j and the Jewi/Jj doctors grant the
lame liberty in the like cafe 9. Though the averfion to blood and

feem

pagan Arabs

Ebn n! Atliir, al Zamakh. & a] Beid. in Kor. c. 5. Al Moftatraf, & c. V. Poc. Spec. p. 327*
f. & D’Herbcl. Bibl. Orient. Art. Acdah. 2 V. Potter, Antiq. of Greece, Vol. 1. p. 334.

’ Efcck. xx!. 21. + V. Poc. Spec. p. 329, See . 1 Chap. 2. p. 20. ch. 5. p. 82. chap. 6. p. 1 1 i,

IJ4) Sc chip. 16, p. 225. 6 Lev. xi. 4. 7 See Kor. chap. 3. p. 42, Sc 47, Sc chap. 6. p. 1 14.

Lor. chap. 5. p. 83. and in the other p ullages lull quoted. 9 V. Maimon. in Halachoth Me-
“ckl». chap. 3. §. I, &c.

ufed

I 23

Of ufury.

Superfti-
tious cuf-
toms re¬
lating to
cattle a-
bolifhed.

*The Preliminary Difcourfe. Se<ft. V

ufed to eat both: of their eating of the latter fome inftances will
be given hereafter ; and as to the former, it is faid they ufed to pout-
blood, which they l'ometimes drew from a live camel, into a gut
and then broiled it in the fire, or boiled it, and eat it *: this food they
called MoJ'wadd , from AJwad , which fignifies black j the fame nearly
refembling our black-puddi?igs in name as well as compofition 2. The
eating of meat offered to idols I take to be commonly praSifed by
all idolaters, being looked on as a fort of communion in their wor-
fhip, and for that reafon efteemed by Chrijliam> if not. abfolutely
unlawful, yet as what may be the occafion of great fcanda] 3; but
the Arabs were particularly fuperftitious in this matter, kuling what
they eat on ftones eredted on purpofe round the Caaba , or near
their own houfes, and calling, at the fame time, on the name of
fome idol 4. Swine’s-flefh, indeed, the old Arabs feem not to have
eaten j and their prophet, in prohibiting the fame, appears to have
only confirmed the common averfion of the nation. Foreign
writers tell us that the Arabs wholly abftained from fwine’s-flefh 5,
thinking it unlawful to feed thereon 6, and that very few, if any, of
thofe animals are found in their country, becaufe it produces not
proper food for them 7 ; which has made one writer imagine that if
a hog were carried thither, it would immediately die 8.

In the prohibition of ufury 9 I prefume Mohammed alfo followed
the Jews , who are ftridtly forbidden by their law to exercife it among
one another, though they are fo infamoufly guilty of it in their
dealing with thofe of a different religion: but I do not find the pro¬
phet of the Arabs has made any diftinction in this matter.

Several fuperftitious cuftoms relating to cattle, which feem to
have been peculiar to the pagan Arabs , were alfo abolifhed by Mo¬
hammed. The Koran IO mentions four names by them given to certain
camels or fheep, which for fome particular reafons were left at free
liberty, and were not made ufe of as other cattle of the fame kind.
Thefe names are Bahira , Sa'iba, Wajila , and Hdmi : of each whereof
in their order.

As to the firft it is faid that when a fhe-camel, or a {beep, had
borne young ten times, they ufed to flit her ear, and turn her Iooie
to feed at full liberty ; and when file died, her flefti was eaten by

1 Nothr al dorr, al Fir.uiz. al Zamakh. & al Beid. 2 Foe. Spec. p. 320. ? Compire

Acts xv. 29, with 1 Cor. via. 4, &c. • 4 See the fifth chap, of the Kor. p. 82. and the notes

there. ' Solin. de Arab. cap. 33. 6 Iiieronvm. in Jovin. 1. 2. c. 6. 7 Idem, .ib, s So-

inns, ubi fupra. 9 Kor. chap. 2. p. 33. 10 Chap. 5. p. 96.

the

129

Se&. V

The Preliminary Difcourfe

the men only, the women being forbidden to eat thereof : and fuch
a camel or fheep, from the flitting of her ear , they, called Bahira,
Or the Bahira was a lhe-camel, which was turned loofe to feed,
and whofe fifth young one, if it proved a male, was killed and eaten
by men and women promifcuoufly; but if it proved a female, had
its ear flit, and was difmifled to free pafture, none being permitted
to make ufe of its flefh or milk, or to ride on it ; though the women
were allowed to eat the flefh of it, when it died: or it was the fe¬
male young of the Baiba , which was ufed in the fame manner as
its dam ; or elfe an ewe, which had yeaned five times *. Thefe,
however, are not all the opinions concerning the Bahira : for fome

that name was eiven to a

fhe-camel, which after having
times, (if the laft was a male,) had her
ear flit, as a mark thereof, and was lec go loofe to feed, none driv-

fuppofe

brought forth young

ing ner
others tell us,

from pafture or water, nor ufing her for carriage

and

that when a camel had newly brought forth, they

ufed to flit the ear of her young one, faying, O G o d, if

flail be for our ufe

and when it died, they eat it 3.

if it die , it jhall be deemed rightly fl<

fhe-camel turned loofe to go where fhe

s: as when fhe had brc

And

forth

females ten times together; or in fatisfa&ion of a vow; or when

from ficknefs, or returned fafe from

or his camel had

fome

in battle or

otherwife.

camel fo turned loofe was declared to be Saiba, and.

might drive her from

was

ride on her Some fav that the Saiba, when fhe had ten times

females, was fuffered to go at liberty, none be-

milk

any but her young one, or a gueft, till fhe

flefh

was eaten

men as well as women, and her laft female young
one had her ear flit, and was called Bahira , and turned loofe as her
dam had been 5.

This appellation, however, was not fo ftridtly proper to female
camels, but that it was given to the male when his young one had
begotten another young one 6 : nay a fervant fee at liberty and dif-

mafter

fome

1 A1 Firauzabadi. * Al Zamakh. al Beidawi, al Moftatraf. 3 Ebn al Athlr. 4 A1
^irauzab, al Zamakh. 3 Al Jawhari. Ebn al Athir. 6 Al Firauz. 7 Idem, al Jawhari, &c.

s nion

The Preliminary Difcourfe . Seft. V

nion that the word denotes any animal which the Arabs ufed to
turn loofe in honour of their idols, allowing none to make ufe of
them, thereafter, except women only \

TVajila is, by one author % explained to fignify a fhe-camel which
had brought forth ten times, or an ewe which had yeaned feven
times, and every time twins ; and if the feventh time fhe brought
forth a male and a female, they faid, Wofilat akhdha , i. e. She is
joined , or was brought forth with her brother , after which none might
drink the dam’s milk, except men only; and fhe was ufed as the
Sdiba. Or JVafla was particularly meant of fheep ; as when an
ewe brought forth a: female, they took it to themfelves, but when
flie brought forth a male, they confecrated it to their gods, but if
both a male and a female, they laid, She is joined to her brother , and
did not facriftce that male to their gods : or Wafzla was an ewe
which brought forth fir ft a male, and then a female, on whofe ac¬
count, or becaufe fhe followed her brother , the male was not killed;
but if {he brought forth a male only, they faid, Let this be an of-
fermg to our gods k Another 4 Writes, that if an ewe brought forth
twins feven times together, and the eighth time a male, they facri-
ficed that male to their gods ; but if the eighth time fhe brought
both a male and a female, they ufed to fay, She is joined to her brother ,
and for the female’s fake they fpared the male, and permitted not
the dam’s milk to be drank by women. A third writer tells us, that
Wafila was an ewe, which having yeaned feven times, if that which
flie brought forth the feventh time was a male, they facrificed it, but if a
female, it was fuffered to go loofe, and was made ufe of by women
only ; and if the feventh time fhe brought forth both a male and a
female, they held them both to be facred, fo that men only were
allowed to make any ufe of them, or to drink the milk of the fe¬
male : and a fourth $ defcribes it to be an ewe which brought forth
ten females at five births one after another, i. e. every time twins,
and whatever fhe brought forth afterwards was allowed to men,
and not to women, &c.

Hami was a male camel ufed for a flail ion, which, if the females
had conceived ten times by him, was afterwards freed from labour ,
and let go loofe, none driving him from pafture or from water;
nor was any allowed to receive the leaft benefit from him, not even
to fhear his hair 6.

1 Nothr nl dorr, Sc Nodhm al dorr. A Al FiraUZ.
J Al Motarrezi. 6 Al Firauz. al Jawhari.

3 Idem, al Zamakh. 4 Al Jawhari.

Thefe

ge£ V. The Preliminary Difcourfe. 1 3 1

Thefe things were obferved by the old Arabs in honour of their
falfe gods % and as part of the worfhip which they paid them, and
were afcribed to the divine inftitution ; but are all condemned in
the Koran , and declared to be impious fuperftitions a.

The law of Mohammed alfo put a flop to the inhuman cuftom, Thecuf-
which had been long pra&ifed by the pagan Arabs, of burying their £*ry_
daughters alive, left they Ihould be reduced to poverty by providing ing their
for 'them, or elfe to. avoid the difpleafure and difgrace which would d,a.“|h^)r®
follow, if they Ihould happen to be made captives, or to become iXed.
fcandalous by their behaviour 3 5 the birth of a daughter being, for
thefe reafons, reckoned a great misfortune +, and the death of one
as great a happinefs 5. The manner of their doing this is differently
related: fome fay that when an Arab had a daughter born, if he
intended to bring her up, he fent her, cloathed in a garment of
wool or hair, to keep camels or fheep in the defart ; but if he de¬
fined to put her to death, he let her live till fhe became fix years
old, and then faid to her mother, Perfume her., and adorn her , that
I may carry her to her mothers ; which being done, the father led
her to a well or pit dug for that purpofe, and having bid her to
look down into it, puftied her in headlong, as he flood behind her,
and then filling up the pit, levelled it with the reft of the ground:
but others fay, that when a woman was ready to fall in labour, they
dug a pit, on the brink whereof Ihe was to be* delivered* and if the
child happened to be a daughter, they threw .it into the pit, but if
a fon, they faved it alive 6. This cuftom, though not obferved by
all the Arabs in general, was yet very common among feveral of
their tribes, and particularly thofe of KoreiJJj and Kendah ; the for¬
mer ufing to bury their daughters alive in mount Abu Daldma , near
Mecca 7. In the time of. ignorance, while they ufed this method to
get rid of their daughters, Sdfad , grandfather to the celebrated poet
al Farazdak , frequently redeemed female children from death, giv¬
ing for every one two fhe-camels big with young, and a he-camel ;
and hereto al Farazdak alluded when, vaunting himfelf before one
of the Khalifs of the family of Omeyya, he faid, I am the fon of the
giver of life to the dead * for. Which expreflion being cenfured, he ex-
cufed himfelf by alledging the following words of the Koran 8, He

who faveth a foul alive, fall be as if ‘he had. faved the lives of all

•

Jallal.

334-
Meidant

in Kor. 2 Kor. chap. 5. p. 96, and chap. 6. p.- 113,1 1*4. V. Poc.
3 Al Beidawi, al Zamakh. al Moftatraf.* * See Koran , chap. 16.
6 Al Zamakh.' 7 Al Moftatraf. s Chap. 5.. p, 87.

V * ' / ?

S 2

Speclm
p. 21 3.

33°*
* Al

t *

man-

132 "The Preliminary Difcourfe. Sed. Vi,

mankind \ The Arabs , in thus murdering of their children, were
far from being Angular; the pradtice of expofing infants and putting
them to death being fo common among the ancients, that it is re¬
marked as a thing very extraordinary in the Egyptians , that they
brought up all their children 2; and by the laws of Lycurgus 3 no child
was allowed to be brought up, without the approbation of public
officers. At this day, it is faid, in China , the poorer fort of people frequent¬
ly put their children, the females efpecially, to death, with impunity ♦,

This wicked pradtice is condemned by the Koran in feveral paf-
fages s; one of which, as fome commentators 6 judge, may alfo con¬
demn another cuftom of the Arabians , altogether as wicked, and as
common among other nations of old, viz. the facrificing of their
children to their idols ; as was frequently done, in particular, in fa-
tisfadtion of a vow they ufed to make, that if they had a certain
number of fons born, they would offer one of them in facrifice.

Several other fuperftitious cuftoms were likewife abrogated by
Mohammed ; but the fame being of lefs moment, and not particularly
mentioned in the Kordn> or having been occaAonally taken notice
of elfewhere, I {hall fay nothing of them in this place.

1 A1 Moftatraf. V. Ebn Khalekan, in vita al Farazdnk, & Poc. Spec. p. 334. 2 Strabo,

1. 17. V. Diodor. Sic. 1. x. c. 80. 3 V. Plutarch, in Lycurgo. 4 V. Pufendorf. de Jurenat,

Sc gent. 1. 6. c. 7. §. 6. The Grecians alfo treated daughters efpecially in this Manner ; whence
that faying of Pojidippus,

*T toy KcL? 77*W <£v tu'Xp,

®vyLTt&t J'® ? 'TK&aios* i. e.

A tnan tho * poor will ?iot expofe bis Jon ,

But if he's rich , will fcarce prejerve his daughter .

See Potter's Antiq. of Greece , Vol. 2. p. 333. * Chap. 6. p. 113, 115. chap. 16. p. 218. and

chap. 17. p. 230. Sec alfo chap. 81. p 482. 9 Al Zamakh. al Beid.

The Mo¬
hammedan
civil laws
grounded

on the Ko¬
ran*

Section VI.

Of the Injlitutions of the Koran in Civil Affi

Mohammedan civil law is founded on the precepts

determinations of the Koran , as the civil laws

and

Jews

were on thofe of the Pentateuch ; yet being varioufly interpreted, ac
cording to the different decifions of their civilians, and efpecially of
their four great dodtors, Abu Hanifa , Malec , al Sbafei. and Ebn

manner

Hanbal *, to treat thereof fully and diftindlly, in
curioAty and ufefulnefs of the fubjedt deferves, would require a large
volume: wherefore the moft that can be expedted here, is a fummary

into a

view of the principal inftitutions.

minu

J See VIII.

entring

detail

The Preliminary Difcourfe .

detail of particulars. We fhall begin with thofe relating to mar¬
riage and divorce.

That polygamy , for the moral lawfulnefs of which the Mohamrne- Of
fan doctors advance feveral arguments *, is allowed by the Koran , triage

every one knows; though few are acquainted with the limitations and di-

with which it is allowed. Several learned men have fallen into the vorcc-
vulgar miftake, that Mohammed granted to his followers an un¬
bounded plurality ; fome pretending that a man may have as many
wives % and others as many concubines h as he can maintain :
whereas, according to the exprefs words of the Koran 4, no man can
have more than four, whether wives or concubines 5 ; and if a man
apprehend any inconvenience from even that number of ingenuous
wives, it is added, as an advice, (which is generally followed by the
middling and inferior people 6) that he marry one only, or if he can¬
not be contented with one, that he take up with his (he-flaves, not
exceeding, however, the limited number ? ; and this is certainly the
utmoft Mohammed allowed his followers: nor can we urge, as an
argument againft fo plain a precept, the corrupt manners of his fol¬
lowers, many of whom, efpecially men of quality and fortune, in¬
dulge themfelves in criminal excelfes 8 ; nor yet the example of the
prophet himfelf, who had peculiar privileges in this and other points,
as will be obferved hereafter. In making the above-mentioned limi¬
tation, Mohammed was directed by the decifion of the yewiflo doc¬
tors, who, by way of counfel, limit the number of wives to four 9.
though their law confines them not to any certain number 10.

Divorce is alfo well known to be allowed by the Mohammedan
law, as it was by the Mofaic> with this difference only, that ac_

1 See before, §. II. p, 49. 2 Nic. Cufanus, in' Cribrat. Alcor. 1. 2. cap. 19. Olearius, in

Itinerar. P. Greg. Tholofanus, in Synt. juris, 1. 9. c. 2. $. 22. Septemcaftrenfis, (de morib. Turc.
p. 24.) fays the Mohammedans may have twelve lawful wives, and no more. Ricaut faliely aflerts
the reftraint of the number of their wives to be no precept of their religion, but a rule fuperinduced
on a politic confideration. Pref. Rate of the Ottoman empire, book 3. chap. 21. 3 Marracc.

in Prodr. ad refut. Alcor. part 4. p. 52, &71. Prideaux, life of Mah. p. 114. Chardin, Voy. de
Perfe, T. 1. p. 166. Du Ryer, Sommaire dela Rel. de3 Turcs, mis a la tete de fa verfion deT Al¬
cor. Ricaut, ubi fupra, Pufendorf. de Jure nat. & gent. 1. 6. c. 1. §. 18. 4 Chap. 4. p. 6c.

* V. Gagnier, in notis ad Abulfedae vit. Moh. p. 150. Reland, de rel. Moh. p 243, &c. Sc Sclden.
Ux. Hebr. 1. 1 . cap. 9. 6 V. Reland, ubi fup. p. 244. r Kor. chap. 4. p. 60. 8 Sir

7- Mrtundevil/e, (who, excepting a few filly ftories he tells from hear-fay, deferves more credit
than lome travellers of better reputation,) fpeaking of the Alcoran > obferves, among feveral other
truths, that Mahomet therein commanded a man fhould have two wives, or three, or four ; though
die Mahometans then took nine wives, and lemmans as xnmy as they might fuiiain. Maundev.
Travels, p. 164. 9 Maimon. in Halachoth llhoth, c,. 14. 10 Idem, ib. V. Seldcn. Uxor-

1. x. c. 9.

cording

*34

The Preliminary Difconrfe.

Sea. VI.

cording to the latter a man could not take again a woman whom
he had divorced, and who had been married or betrothed to ano¬
ther 1 ; whereas Mohammed , to prevent his followers from divorcing
their wives on every light occasion, or out of an inconflant humour
ordained that it a man divorced his wife the third time, (for he
might divorce her twice without being obliged to part with her, if
he repented of what he had done,) it fhould not be lawful for
him to take her again, until fhe had been firft married and bedded
by another, and divorced by fuch fecond hufband 2. And this pre¬
caution has had fo good an eftedt, that the Mohammedans are fel-
dom known to proceed to the extremity of divorce, rnotwithftand-
ing the liberty given them ; it being reckoned a great difgrace fo to
do: and there are but few, belides thofewho have little pr no fenfe
of honour, that will take a wife again, on the condition enjoined 3,
It muft be oblerved that though a man is allowed by the Mohamme¬
dan , as by the Jeioi/h law 4, to repudiate his wife even on the
flighted: difguft, yet the women are not allowed to feparate them-
felves from their hufbands, unlefs it be for ill ufage, want of proper
maintenance, negledt of conjugal duty, impotency, or fome caufe of
equal import ; but then fhe generally lofes her dowry 5, which (he
does not, if divorced by her hufband, unlefs fhe has been guilty of
impudicity, or notorious difobedience 6.

When a woman is divorced, fhe is obliged, by the direction of
the Koran , to wait till fhe hath had her courfes thrice, or, if there
be a doubt whether fhe be fubjedt to them or not, by reafon of her
age, three months, before fhe marry another ; after which time ex¬
pired, in cafe fhe be found not with child, fhe is at full liberty to
difpofe of herfelf as floe pleafes ; but if fhe prove with child, fhe
muft wait till fhe be delivered: and during her whole term of wait¬
ing, floe may continue in the hufband’s houfe, and is to be main¬
tained at his expence; it being forbidden to turn a' woman out be¬
fore the expiration of the term, unlefs fhe be guilty of difhonefly7.
Where a man divorces a woman before confummation, fhe is not
obliged to wait any particular time s ; nor is he obliged to give her
more than one half of her dower 9. If the divorced woman have a

1 Deut. xxiv. 3, 4. Jerem< iii. i. V. Selden. ubi fup. 1. i. c. it. 2 Koran, chap. 2. p*

* V. Selden. ubi fup. 1. 3. cap. 21. and Ri cant's State of the Ottom. empire, b. 2. chap. 21.
A Deut. xxiv. 1. Leo Modena, Hift. de gli riti Hebr. part 1. c. 6. V. Selden. ubi fup. 1 V*
Busbeq. Ep. 3. p. 184. Smith, dc morib. ac inftit. Turcar. Ep. 2. p. 52. Sc Chardin, Voy-de
Perfe. T. 1. p. 169. 6 Koran, chap. 4. p. 62. 7 Koran, chap. 2. p. 26, Sc 27. & chap.

65. p. 454. b lb. chap. 33. p. 348. 9 lb. chap. 2. p. 28.

young

Sea.

young child, fhe is to fuckle it till it be two years old ; the father,
in the mean time, maintaining her in all refpedts: a widow is alfo
obliged to do the fame, and to wait four months and ten days before
Hie marry again *.

Thefe rules are alfo copied from thofe of the Jews, according to
whom a divorced woman, or a widow, cannot marry another man,
till ninety days be paid, after the divorce or death of the hufband 2 :
and (lie who gives fuck is to be maintained for two years, to be
computed from the birth of the child ; within which time (he mud
not marry, unlefs the child die, or her milk be dried up 3.

Whoredom, in lingle women as well as married, was, in the be¬
ginning of Mohammedifm , very feverely punifhed ; fuch being ordered
to be (hut up in prifon till they died : but afterwards it was
ordained by the Sonna , that an adultrefs fhould be ftoned and an
unmarried womat? guilty of fornication fcourged with an hundred
ftripes, and banifhed for a year 5. A fhe-flave, if convidled of adul¬
tery, is to fuffer but half the punifhment of a free woman 6, viz.
fifty ftripes, and banifhment for fix months; but is not to be put
to death. To convidt a woman' of adultery, fo as to make it capital,
four witneffes are exprefly required ?, and thofe, as the commentators
fay, ought to be men : and if a man falfely accufe a woman of re¬
putation of whoredom of any kind, and is not able to fupport the
charge by that number of witneffes, he is to receive fourfcore ftripes,
and his teftimony is to be held invalid for the future 8. Fornication,

in either fex, is by the fentence of the Koran to be puniflied with an
hundred ftripes 9.

If a man accufe his wife of infidelity, and is not able to prove it

by fufficient evidence, and will fwear four times that it is true, and

the fifth time imprecate God’s vengeance on him if it be falfe, (lie

is to be looked on as convidted, unlefs (he will take the like oaths,

and make the like imprecation, in teftimony of her innocency ;

which if (he do, fhe is free from punifhment, though the marriage
ought to be diffolved lo.

VI.

* 'The Preliminary Dijcourje.

. fb; chap.^ 2. p. 27. and chap. 65. 2 Mifhna, tit. Yabimoth. c. 4* Gemar. Babyl. ad eund;

l}\ ^airn°n. in Halach. Girufhin, Shylhan Aruch, part 3. 3 Mifhna, & Gemara, & Maimon.

g UP!?’ Gem. Babyl. ad tit. Cetuboth, c. 5. Sc Jof. Karo, in Shylhan Aruch, c. 50. §. 2, V.
eaem Ux. Hcbr. 1. z. c* I 1, and 1. 3. c. 10, in fin. ' 4 And the adulterer alfo, according to a
pa age once extant in the Koran, and flill in force as fome fuppofe. See the notes to Kor. c. 3. p.

P- 67. 1 Kor. chap. 4. p 62. See the notes there. 6 Ibid, p. 64.

_ j P* ^2* y Kor. chap. 24. p. 28S. 9 Ibid. p. 287. This law relates not to married..

• as Selden fuppofes ; Ux. Heb. 1. 3. c, 12, Ibid* p. 288. See the notes there.

In.

i36

*The Preliminary Difcourfe.

Sed. Vi,

In moll of the lafl mentioned particulars the decifions of the K0.
rd?i alfo agree with thofe of the Jews. By the law of Mofes adul¬
tery, whether in a married woman or a virgin betrothed, was pu-
• n iflied with death ; and the man who debauched them was to fuffer
the fame puniihment l. The penalty of Ample fornication was
fcourging, the general punifhment in cafes where none is particularly
appointed : and a betrothed bond-maid, if convidted of adultery,
underwent the fame punifhment, being exempted from death, be-
caufe f:e was not free 3. By the fame law no perfon was to be put
to death on the oath of one witnefs 3 : and a man who flandered his
wife was alfo to be chaflifed , that is fcourged, and fined one hundred
fhekels of filver +. The method of trying a woman fufpedted of
adultery where evidence was wanting, by forcing her to drink the
bitter water of jealoufy s, though difufed by the Jews long before
the time of Mohammed 6, yet, by reafon of the oath of curfing
with which the woman was charged, and to which fhe was obliged
to fay Amen , bears great refemblance to the expedient devifed by
that prophet on the like occafion.

The inflitutions of Mohammed relating to the pollution of women
during their courfes 7, the taking of flaves to wife 8, and the pro¬
hibiting of marriage within certain degrees 9, have likewife no fmall
affinity with the inflitutions of MoJ'es 10 ; and the parallel might be
carried farther in feveral other particulars.

As to the prohibited degrees it may be obferved, that the pagan
Arabs abflained from marrying their mothers, daughters, and aunts
both on the father's fide and on the mother’s, and held it a molt
fcandalous thing to marry two fillers, or for a man to take his fa¬
ther’s wife 11 j which lafl was notwithflanding too frequently prac-
tifed Iz, and is exprefsly forbidden in the Koran *3.

1 Lev. xx. 10. Deut. xxii. 22. The kind of death to be infli&ed on adulterers in common
cafes being not exprefled, the Pal mud ifis generally fuppofe it to be Jlrangling ; which they think
is defigned where-ever the phrafe Jball be put to death > or Jh all die the death , is ttfed, as they ima¬
gine floning is by the expreilion bis blood Jb all be upon him : and hence it has been concluded by
fome, that the woman taken in adultery, mentioned in the gofpel (John viii.) was a betrothed
maiden , becaufe fuch a one and her accomplice were plainly ordered to be Honed (Deut, xxii. 23,
24.) But the ancients feem to have been of a different opinion, and to have underflood Honing to
be the punifhment of adulterers in general. V. Selden. Ux. Hebr. 1. 3. c. 1 1, Sc 1 2. 2 Levit.

xix. 20. 3 Deut. xix. 15. xvii. 6, and Numb. xxxv. 30. + Deut. xxii. 13, — *9-

5 Numb. v. 11, &c. 6 V. Sclden. ubi fupr. 1. 3. c. 15. & Leon. Modena, de’ riti Hebraici,

parte 4. c. 6. 7 JKor. chap. 2. p. 25. « lb. chap. 4. p. 60, and 64, &c. 9 Chap. 4.

p. 63. 10 See Lev. xv. 24. xviii. 19, and xx. 18. Exod. xxi. 8, — 1 1. Deut. xxi. 10,— -14- Le-

vit. xviii. and xx. . 11 Abulfcd. HiH. Gen. al Shahreflani, apud Pqc. Spec. p. 321, & 33^*

£* V. Poc. ib.p. 337, 1 3 Chap. 4. p. 63.

Before

Sect. VI.

The Preliminary Difcourfe.

r37

Before I leave the fubjedt of marriages, it may be proper to take °{ ths
notice of forne peculiar privileges in relation thereto, which were privileges
granted by God to Mohammed , as he gave out, exclufive of all other of Mobam-
Mcflems. One of them was, that he might lawfully marry as many
wives, and have as many concubines as he pleated, without being the laws of
confined to any particular number 1 ; and this he pretended to have marriage,
been the privilege of the prophets before him. Another was, that
he might alter the turns of his wives, and take fuch of them to his
bed as he thought fit, without being tied to that order and equality
which others are obliged to obferve 2. A third privilege was, that
no man might marry any of his wives 3, either fuch as he fhould
divorce during his life-time, or fuch as he fhould leave widows at
his death : which lafl particular exadlly agrees with what the Jewifh
dodtors have determined concerning the wives of their princes; it
being judged by them to be a thing very indecent, and for that rea-
fon unlawful, for another to marry either the divorced wife or the
widow of a king 4 ; and Mohammedy it feems, thought an equal
refped, at lead:, due to the prophetic , as to the regal dignity, and
therefore ordered that his relidts fhould pafs the remainder of their
lives in perpetual widowhood.

The laws of the Koran concerning inheritances are alfo in feveral Of the

laws of in-

figned to abolifh certain practices of the pagan Arabs , who ufed to Ces.
treat widows and orphan children with great injuftice, frequently
denying them any fliare in the inheritance of their fathers or their
hufbands, on pretence that the fame ought to be diftributed among
thofe only who were able to bear arms, and difpofing of the wi¬
dows, even againfl their confent, as part of their hufbands poflefiions s.

To prevent fuch injuries for the future, Mohammed ordered that
women fhould be refpedled, and orphans have no wrong done them ;
and in particular that women fhould not be taken againfl their wills,
as by right of inheritance, but fhould themfelves be entitled to a
diftributive part of what their parents, hufbands, and near relations
fliould leave behind them, in a certain proportion 6.

The general rule to be obferved in the diflribution of the de-

1 Ivor. chap. 33. p. 34S, &c. See alfo chap. 66, and the notes there. * Kor. chap. 33.

P 349* See the notes there. 3 Kor. chap. 33. p. 342, 350. 4 Mifhna, tit. Sanhedr. c. 2.

^ Gemar. in eund. tit. Maimon. Kalachoth Melachim, c. 2. V. Selden. Ux. Hebr. 1. 1 . c. 10.
h'/. liie of Mah. p, 118. s See chap. 4. p. 60,61, Sc 63, and the notes there. V. ctiam

&c Spec- p. 337. 6 Kor. chap. 4. ubi fupra.

r ceafed’s

refpeds conformable to thofe of the Jews, though principally de-

1 3.8 The Prelimifiary Difcourfe. Sedt. Vi;

ceafed’s eftate is, that a male fthall have twice as much as a female1-
but to this rule there are fome few exceptions j a man’s parents, f'0r
example, and alfo his brothers and fillers, where they are entitled
not to the whole, but a fmall part of the inheritance, being to have
equal fhares with one another in the diftribution thereof, without
making any difference on account of fex 2. The particular proper-
tions, in feveral cafes, diftindtly and fufficiently declare the intention
of Mohammed ; whofe decilions exprefled in the Koran 3 feem to
be pretty equitable, preferring a man’s children firft, and then his
neareft relations.

If a man dilpofe of any part of his eftate by will, two witneffes,
at the leaft, are required to render the fame valid ; and fuch wit-
nelfes ought to be of his own tribe, and of the Mohammedan reli¬
gion, if fuch can be had 4. Though there be no exprefs law to the
contrary, yet the Mohammedan dodtors reckon it very wrong for a
man to give away any part of his fubftance from his family, unlefs
it be in legacies for pious ufes ; and even in that cafe a man ought
not to give all he has in charity, but only a reafonable part in pro¬
portion to his fubftance. On the other hand, though a man make
no will, and bequeath nothing for charitable ufes, yet the heirs are
directed, on the diftribution of the eftate, if the value will permit,
to bellow fomething on the poor, efpecially fuch as are of kin to
the deceafed, and to the orphans 5.

The firft law, however, laid down by Mohammed touching inheri¬
tances was not very equitable ; for he declared that thole who had
fled with him from Mecca, and thofe who had received and affilted
him at Medina , Ihould be deemed the neareft of kin, and confequent-
ly heirs to one another, preferably to and in exclufton of their rela¬
tions by blood j nay tho’ a man were a true believer, yet if he had
not fled his country for the fake of religion and joined the propher,
he was to be looked on as a ftranger 6: but this law continued not
long in force, being quickly abrogated ?.

It muft be obferved that among the Moham?neda?ts the children of
their concubines or flaves are efteemed as equally legitimate with
thofe of their legal and ingenuous wives 5 none being accounted
baftards, except fuch only as are born of common women, and
whofe fathers are unknown..

1 Ibid. p. 6 1, & 8r. V. Chardin, Vo y. dc Perfe. T. 2. p. 293, 2 Kor. ibid. p. 61,62.

Ibid. & p. 81. 4 Kor. chap. 5. p. 96. i Kor, chap. 4. p, 6l» 6 Chap. 8. p. 14^*

7 Ibid. & chap. 33. p. 342.

ge£t. VI

"The Preliminary Difcourfe

As to private contracts between man and man, the conicientious ot pr
erformance of them is frequently recommended in the Koran \

For the preventing of difputes, all contracts are directed to be made
kefore witneffes 3, and in cafe fuch contracts are not immediately ex¬
ecuted, the fame ought to be reduced into writing in the prefence
of two witneffes 3 at leaf!:, who ought to be Mojlems and of the male
fex- but if two men cannot be conveniently had, then one man

fame

taken

for the fecurity of debts to be paid at a future day; and

if people trufl one another without writing, witneffes, or pledge,
the party on whom the demand is made is always acquitted if he
denies the charge on oath, and fwears that he owes the plaintiff no¬
thing, unlefs the contrary be proved by very convincing circum-

flances 5.

Koran

penalties to be inflicted in the next life 6, is yet by the fame book ^gluTf
allowed to be compounded for, on payment of a fine to the family
of the deceafed, and freeing a Mojlem from captivity: but it is in

as he is

called in the Pentateuch, either to except of fuch facisfadtion, or to

may

delivered into his hands, to be put to death in

the mui
manner

lhall think fit 7.

Mohammed

cxprefs letter of the Mofaic law, which declares that no fatisfadtion
fhall be taken for the life of a murderer 8 ; and he feems, in fo
doing, to have had refpedt to the cuftoms of the Arabs in his time,
who, being of a vindicative temper, ufed to revenge murder in too
unmerciful a manner 9, whole tribes frequently engaging in bloody
wars on fuch occafions, the natural confequence of their indepen¬
dency, and having no common judge or fuperior.

If the Mohamjnedan laws feem light in cafe of murder, they may
perhaps be deemed too rigorous in cafe of manflaughter, or the
killing of a man undefignedly ; which muft be redeemed by fine,
(unlefs the next of kin fhall think fit to remit it out of charity,)

. 1 Chan. 5. p. 82. chap. 17. p. 230. chap. 2. p. 34, Sec. 2 Chap. 2. p. 34. ^ The

!‘!T1C 'ferns to have been required by the Jcwifb law, even in cafes where life was not concerned.

xix. 15. Mattb. xviii. 16. John viii. 17. 2 Cor . xiii. 1. 4 Kor.^c. 2. p. 33, 34.^ s V.

bdiirdin, Voy. de Perfe. T. 2. p. 294, See. and the notes to Kir. chap. 5. p. 97. 0 Ivor. ch.

d P- 72. ' Chap. 2. p. 20, 21. chap. 17. p. 230. V. Chardin, ubi {up. p. 299, Sec. * Numb.

,vXXV* a1* 9 This is particularly forbidden in the Koran> chap. 17. p. 230.

t 2 2nd

140

Of thefc.

Of reta*
liation.

The Prelimmary Difcourfe . Sedh Vi,

and the freeing of a captive : but if a man be not able to do this,
he is to faff two months together, by way of penance \ The fine
for a man’s blood is fet in the Sonna at an hundred camels 2 ; and is
to be diftributed among the relations of the deceafed, according to
the laws of inheritances : but it muff be obferved, that tho’ the
perfon (lain be a Mojlem , yet if he be of a nation or party at en¬
mity, or not in confederacy with thofe to whom the flayer belongs,
he is not then bound to pay any fine at all ; the redeeming a captive
being, in fuch cafe, declared a fufficient penalty 3. I imagine that Mo¬
hammed, by thefe regulations, laid fo heavy a punifhment on invo¬
luntary manflaughter, not only to make people beware incurring the
fame, butalfoto humour, in fome degree, the revengeful temper of his
countrymen, which might be with difficulty, if at all, prevailed on
to accept a lighter fatisfadtion. Among the Jews, who feem to have
been no lefs addicted to revenge than their neighbours, the man-
llayer who had efcaped to a city of refuge was obliged to keep him-
felf within that city, and to abide there till the death of the per¬
fon who was high prieft at the time the fadt was committed, that
his abfence and time might cool the paffion and mitigate the re-
fentment of the friends of the deceafed : but if he quitted his afy-
lum before that time, the revenger of blood, if he found him,
might kill him without guilt 4 ; nor could any fatisfadtion be made
for the flayer to return home before the prefcribed time 5.

Theft is ordered to be puniffied by cutting off the offending part,
the hand 6 ; which, at firft fight, feems juft enough : but the law of
JuJlmian, forbidding a thief to be maimed ?, is more reafonable ;
becaufe ftealing being generally the effedt of indigence, to cut off
that limb would be to deprive him of the means of getting his live¬
lihood in an honeft manner8. The Sonna forbids the inflidting of
this punifhment, unlefs the thing ftolen be of a certain value. I
have mentioned in another place the further penalties which thofe
incur who continue to fteal, and of thofe who rob or affault peo¬
ple on the road

As to injuries done to men in their perfons, the law of retalia¬
tion, which was ordained by the law of MoJ'es IO, is alfo approved by

1 Kor. chip. 4. p. 72. 2 See the notes to chap. 37. p. 369. 3 Kor. chap. 4. p- 7Z*

* See, Numb. xxxv. 26, 27, 28. s Ibid. ver. 32. 6 Koran, chap. 5. p. 87. 7 Novel!.

134. c. 13. s V. Pufendorf, dc Jure nat. & gent. 1. 8. c. 3. §. 26. 9 See the notes to

chap. 5. p. 87. 10 Exod. xxi. 24, Levit. xxiv. 20. Deut. xix. zn

the

Se£h VI.

The Preliminary Dijcourje .

141

Or rather Mohammed defigned the words of the Koran re-

punilhment is provided by the Koran , and where a pecuniary com-

the Koran 1 : but this law, which feems to have been allowed by
Mohammed to his Arabians for the fame reafons as it was to the
jews, viz. to prevent particular revenges, to which both nations
were extreamly addidted % being neither ftridtly juft, nor practicable
in many cafes, is feldom put in execution, the punifhment being
generally turned into a muldt or fine, which is paid to the party in¬
jured

fating thereto fhould be underftood in the fame manner as thofe of the
Pentateuch moft probably ought to be ; that is, not of an adtual re¬
taliation, according to the ftridt literal meaning, but of a retribution
proportionable to the injury: for a criminal had not his eyes put
out, nor was a man mutilated, according to the law of Mofes, which,
befides, condemned thofe who had wounded any perfon, where death
did not enfue, to pay a fine only + j the expreffion eye for eye , and
tooth for tooth being only a proverbial manner of fpeaking, the fenfe
whereof amounts to this, ' That every one fall be p unified by the
judges, according to the heinoufnefs of the faff s.

In injuries and crimes of an inferior nature, where no particular Ofthepu-

nifliment

penfation will not do, the Mohammedans , according to the pradtice of crimes,
the Jews in the like cafe G, have recourfe to firipes or drubbing , the
moft common chaftifement ufed in the eaft at this day, as well as
formerly j the cudgel, which for its virtue and efficacy in keeping
their people in good order, and within the bounds of duty, they
fay came down from heaven, being the inftrument wherewith the
judge’s fentence is generally executed

Notwithftanding the Koran is by the Mohammedans in general re- The ded-
garded as the fundamental part of their civil law, and the decifion S {ions of
of the Sonna , among the Turks, and of the Ima?ns, among thofe of ^snoTa!-
tbe Perfan fedt, with the explications of their feveral dodtors, are waysfoi-
ufually followed in judicial determinations, yet the fecular tribunals
do not think themfelves bound to obferve the fame in all cafes, but iar tribu-
frequently give judgment againft thofe deciftons, which are not al- mis.
ways confonant to equity and reafonj and therefore diffindtion is to
be made between the written civil law, as adminiftered in the eccle-
fiaftical courts, and the law of nature or common law (if I may fo

1 Chap. 5. p. 33, 89, 2 yg Grotium, de Jure belli Sc pacis, 1. i. c. 2. § 8. 3 V. Char-

^in> T. 2 p. 299. The tnlios Hkewife eftabliflied among the old Romans by the laws of the
twelve tables, was not to be inflided, unlefs the delinquent could not agree with the perfon in¬
jured. V. A. Gell. No£t. Attic. 1. 20. c. 1. & Feftum, in voce Talio. * See Exoa. xxi. 18,
j.9' 22. 1 Barbeyrac, in Grot, ubi fupra. V. Cleric, in Exod. xxi. 24, Sc Dent. xix. 21.

Sec Da/t, xxv. 2, 3. 7 V, Grelot, Voy. de Conilant. p. 220, Sc Chardin, ubi fupra, p. 302.

call

1.43.

*The Preliminary Difcourfe

Sea. VI

call it) which. takes place in the fecular courts, and has the execu-

Of war
ag.unit in*
fid els.

tive power on its fide \

laws, may be com

tion of warring againd infidels, which is repeated in feveral paffages
of the Koran 3, and declared to be of high merit in the fight of
God, thofe who are llain fighting in defence of the faith being
reckoned martyrs , and promifed immediate admiffion into paradife 3.
Hence this duty is greatly magnified by the Mohammedan divines,
who call the fword the key of heaven and hell , and perfuade their
people that the lead: drop of blood fpilt in the way of God, as it is
called, is mod acceptable unto him, and that the defending the ter¬
ritories of the Mojlems for one night, is more meritorious than a
fad of two months 4: on the other hand, defertion, or refilling to
ferve in thefe holy wars, or to contribute towards the carrying them
on, if a man has ability, is accounted a mod heinous crime, being
frequently declaimed againd in the Koran Such a docdrine, which
Mohammed ventured not to teach till his circumdances enabled him

to put it in practice 6, it mud be allowed, was well calculated for
his purpofe, and dood him and his fucceffors in great dead: for
what dangers and difficulties may not be defpifed and overcome by
the courage and condancy which thefe fentiments neceffarily infpire?
Nor have the Jews and Cbrijlians , how much foever they deted fuch
principles in others, been ignorant of the force of enthufiadic he-
roifm, or omitted to fpirit up their refpedtive partil'ans by the like argu¬
ments and promifes. Let him who has lifted himfelf in defence of the law,
fays Malmonides ?, rely on him who is the hope of Ifrael, and the faviour
thereof in the time of trouble 8 ; and let him /mow that he fghts for the
pr off fen of the divine unity : wherefore let him put his life in his hand 9,
and think neither of wife nor children , but banifh the memory of them
from his heart , having his mind wholly fixed on the war. For if he
jhould begin to waver in his thoughts, he would Jiot only confound himfelf ’
but fin againft the law ; nay the blood of the whole people hangeth on his
neck : for if they are difeonfited , and he has not fought fioutly with
all his might, it is equally the fame as if he had feed the blood of them
all ; according to that faying, let him return, lefl his brethrens heart

1 V'. Chardin, ubi fupra, p. 290, &c. 2 Chap. 22. p. 278. chap. 2. p. 22. chap. 4. p. 70,

See. chap. 8 p. 1 4 1 , See. chap. 9. p. 149, 154. chap. 47. & chap. 61. p. 449, Sc c. 5 Chip.

2. p. 18. chap. 3. p. 52, 55. chap. 47. p. 410. chap. 61. p. 449. 4 Reiand. de jure milit. Alo¬
ha m. p. 5, See. s V. chap. 9. p. 154, Sec. chap. 3. p. 52, Sc c. 6 Sec before, p. 48.

7 Halach. Melachim, c. 7. y Jcrerr*. xiv. 8. 9 Job xiii. 14.

Sea. VI.

The Preliminary Difcourfe.

fail as his own To the fame purpofe doth the Kabala accommodate
tt at other paffnge^ CurJ'ed be he who doth the work of the Lord neg¬
ligently y and curfed be he who keepeth back his Jword from blood 2. On
the contrary , be who behaveth bravely in battle , to the utmojl of his
cn kavour , without trembling , with intent to glorify G o d\t name , he
oi/o-ht to expedt the victory with confidence , and to apprehend no danger
or* misfortune, but may be ajfured that he will have a boufe built him in
Ili ad, appropriated to him and his children forever ; as it is /aid, God
fall certainly make my lord a fure boufe, becaufe he hath fought the
hattks of the Lord, and his life fie all be bound up in the bundle of

life

with the Lord his God3. More paffages of this kind might

be produced from the fewijh writers; and the Chriflians come not
far behind them. We are de/irous of knowing , fays one 4 writing to
the Franks engaged in the holy war, the charity of you all ; for that
every one (which we fpeak not becaufe we wijh it) who /hall faithfully
kje his life in this warfare , fhall be by no means denied the kingdom op'
heaven: And another 5 gives the following exhortation ; Laying a fide
all fear and dread , endeavour to adt effectually againfl the enemies of
the holy faith , and the adverfaries of all religions : for the Almighty
knoiveth , if any of you die , that he dieth for the truth of the faith , and
the falvation of his country , and the defence of Chriflians ; and there¬
fore he fall obtain of him a celefial reward. The Jews indeed, had
a divine coramiffion, extenfive and explicit enough, to attack, fub-
due and deflroy the enemies of their religion; and Mohammed pre¬
tended to have received one in favour of himfelf and his Mofle?nsy
in terms equally plain and full; and therefore it is no wonder that
they fhould adt confiflently with their avowed principles : but that
Chriflians fhould teach and pradtife a dodlrine lo oppofite to the
temper and whole tenour of the gofpel, feems very flrange ; and yet
the latter have carried matters farther, and fhewn a more violent
fpirit of intolerance, than either of the former.

The laws of war according to the Mohamtnedans, have been al¬
ready fo exadtly fet down by the learned Reland 6, that I need fay
very little of them. I fhall therefore only obferve fome conformity

between their military laws and thofe of the Jews.

While Mohammedijm was in its infancy, the oppofers thereof
taken in battle were doomed to death, without mercy ; but this was

1 Dent. xx. 8. 2 Jeretn. xlviii. 10. 3 i Sam. xxv. zS, Z9. 4 Nicolaus, in Jure ca-

■Tlrir>- c. omnium, 23. qurelt 5. 3 Leo IV. ib. quteft. 8. 6 In his tre.atife Dc "Jure mihtan

tshhammedanor. in the third vol. of his DiJJertationei Mifcellanece .

*43

144

✓

The Preliminary Difcourfe

Sea. VI

judged too fevere to be put in praaice when that religion came
be fufficiently eftablifhed, and paft the danger of being fubverted
its enemies *. The fame fentence was pronounced not only asainfl- t
feven Canaanitifi nations a.

nations % whofe pofteftions were given to the If.
raelites , and without whofe deftrudtion, in a manner, they could not
have fettled themfelves in the country deftgned them, but again!];
the Amalekites 1 2 3 and Midianites 4 *, who had done their utmoft to cut
them off in their pafiage thither. When the Mohammedans declare
war againft people of a different faith, they give them their choice
of three offers, m. either to embrace MohammediJ'm , in which cafe
they become not only fecure in their perfons, families, and fortunes
but entitled to all the privileges of other MoJle?ns j or to fubmit and
pay tribute s, by doing which they are allowed to profefs their own
religion, provided it be not grofs idolatry, or againft the moral law-
or elfe to decide the quarrel by the fword, in which laft cafe, if the
Mojlems prevail, the

women

may

be fiain, unlefs they turn Moba?n?neda?is, or otherwife difj _ _ Ul

the pleafure of the prince 6. Herewith agree the laws of war given
to the yews, which relate to the nations not devoted to deftrudtion?;
and yojhua is faid to have fent even to the inhabitants of Canaan ,
before he entered the land, three fchedules, in one of which

was

in the fecond,
him fight , who s

Ifraelites

though none

beonites , who obtained terms of fecurity by ftratagem, after they had

refufed thofe offered by yofijua) it

defir.

Lord to harden

Moha?nmed

which

among

the difpute

1 See Kor. chap. 47. -p. 409, 410. and the notes there ; and chap. 4. p. 72. chap. 5. p. 87

2 Dan. xx. 16. — 18. 3 lb. chap. xxv. 17. — 19. * Numb. xxxi. 17. 3 See chap. 9

p. 152, and the notes there. 6 See the notes to chap. 47. p. 410. 7 * Deut. xx. 10 — if

8 Talmud Hierofol. apud Maimonid. Halach. Melachim, c. 6. §. 5. R. Bechai, ex lib. Siphre/

V. Selden. de Jure nat. & gent. fee. Hebr. 1. 6. c. 13, & 14, & Schickardi Jus Regium Hebr. c.

Theor. 16. 9 Jojh.x i. 20. The Jews, however, fay that the Girgajhites, believing they

could not efcape the dcftruQion with which they were threatned by God, if they perfifted to de¬
fend themfelve3, fled into Africa in great numbers ; (V. Talm. Hierof. ubi fup.) And this is ailigned
as the reafon why the Girga/bites are not mentioned among the other Canaanitijb nations who af-

fembled to fight againft jojbua, (Jofh. ix. 1 .) and who were doomed to utter extirpation (Dcut.

xx. 17.) But it is obfcrvable, that the Girgafljitcs are not omitted by the Septuagint in either of
thofe texts, and that their name appears in the latter of them in the Samaritan Pentateuch : they
are alfo joined with the other Canaanites as having fought againft Ifracl, in Jofl}. xxiv. 11.

the

*45

Se&. VI. *The Preliminary Difcourfe.

the lpoil, rendered it neceffary for him to make fome regulation
therein, he therefore pretended to have received the divine commif-
f0n to diftribute the fpoil among his foldiers at his own difcretion r, re-
ferving thereout, in the firft place, one fifth part a for the ufes after
mentioned j and in confequence hereof, he took himfelf to be autho¬
rized on extraordinary occafions to diftribute it as he thought fir,
without obferving an equality. Thus he did, for example, with the
fpoil of the tribe of Hawazen taken at the battle of Honein , which
he bellowed by way of prefents on the Meccans only, palling by thofe
of Medina , and highly dillinguilhing the principal Korajhites , that
he might ingratiate himfelf with them, after he had become mailer
of their cicy 3. He was alfo allowed in the expedition againlt thofe
of al Nadir to take the whole booty to himfelf, and to difpofe thereof
as he pleafed, becaufe no horfes or camels were made ufe of in that
expedition 4, but the whole army went on foot ; and this became
thenceforward a law 5 : the reafon of' which feems to be, that the
fpoil taken by a party confilling of infantry only, fhould be confi-
dered as the more immediate gift of God6, and therefore properly
left to the difpofition of his apoftle. According to the Jews , the
fpoil ought to be divided into two equal parts, one to be lhared
among the captors, and the other to be taken by the prince and by
him employed for his own fupport and the ufe of the public. MoJ'es ,
it is true, divided one half of the plunder of the Midianites among
thofe who went to battle, and the other half among all the congrega¬
tion 8 : but this, they fay, being a peculiar cafe, and done by the ex-
prefs order of God himfelf, mull not be looked on as a precedent 9.
It Ibould feem, however, from the words of JofJma to the two tribes
and half, when he fent them home into Gilead after the conqueft and
divifion of the land of Canaan , that they were to divide the J'poil of
their enemies with their brethren , after their return 10 : and the half
which was in fucceeding times taken by the king, was in all proba¬
bility taken by him as head of the community, and reprefenting the
whole body. It is remarkable that the difpute among Mohammed’s men
about fharing the booty at Bedr ”, arofe on the fame occafion as did
that among David's foldiers in relation to the fpoils recovered from the

Kor. chap. 8. p. 139. 2 lb. p. 144. 3 Abulfed. in vit. Moh. p. 118, &c. V. Kor. c.

')• • P- 1^6. and the notes there. 4 Kor. chap. 59. p. 444. See the notes there. 1 V Abul-
fea. uni fup, p. 91. 6 V. Kor. chap. 59. ubi tupra. 7 Gcmar. Babyl. ad tit. Sanhedr. c.

rr Weldon. de Jure nat. &■ gent. fee. Hebr. lib. 6. c. 16. 8 Numb. xxxi. 27. 9 V. Maim,

l-alach. Mclach. c. 4. 10 JoJb, xxii. 8. 11 See Kor. c. 8. p. 139* and the notes theic.

Ama-

» '

The Preliminary Difcourfe.

Sea. VI

Amalekites

thofe who had been in the adtion infixing that they who
larried by the fluff fhould have no part of the fpoil; and that the
fame decifon was given in both cafes, which became a law for the
future, to wit, that they jhould part alike .

The fifth part directed by the Koran to be taken out of the fpoil
before it be divided among the captors, is declared to belong to God
and to the apoflle , and his kindred , and the orphans , and the poor , and
the traveller ~ : which words are varioufly underflood. Al Shdfei
was of opinion that the whole ought to be divided into five parts;
the firfl, which he called G o d’.s part , to go to the treafury, and be
employed in building and repairing fortreffes, bridges, and other pub¬
lic works, and in paying falaries to magiflrates, civil officers, profef-
fors of learning, minifters of public worfhip, &c. the fecond part to
be diflributed among the kindred of Mohammed , that is, the defen¬
dants of his grandfather Hdflhem , and of his great uncle al Motalleb 3,
as well the rich as the poor, the children as the adult, the women
as the men; obferving only to give a female but half the lhare of a
male: the third part to go to the orphans: the fourth part to the

have not wherewithal to maintain themfelves the year
round, and are not able to get their livelihood: and the fifth part to
travellers, who are in want on the road, notwithflanding they may be
rich men in their own country 4. According to Malec Ebn Ans the
whole is at the difpofition of the Imam or prince, who may diflri-
bute the fame at his own difcretion, where he fees mo ft need 5. Abu' l
Aliya went according to the letter of the Koran, and declared his opinion
to "be that the whole fhould be divided into fix parts, and that God’s
part fhould be applied to the flrvice of the Caaba: while others flip-

6. Ah

poor

who

pofed G o d s part and the apoflle’s to be one and the fame
II am fa thought that the fhare of Mohammed and his kindred iank at
that prophet’s death, fince which the whole ought to be divided among

orphans, the poor, and the traveller ?. Some infift. that the

kindred of Mohammed entitled to a fhare of the fpoils are the poflcrity
of Udjhem only; but thofe who think the defendants of his brother
al Motalleb have alfo a right to a diftributive parr, alledge a tradition
in their favour purporting that Mohammed himfelf divided the fhare
belonging to his relations among both families, and when Otkmdn Ebn
Mjfdn and j’obeir Ebn Mat dm (who were defcended from Abdfhann and

1 i 5 . 2 //; . xxx. 21
fcended from tlii a latter.

6 Idem, 7 Idem,

2 Kor. chap. 8. p. 144, * Note, al Sbafei himfelf was cle-

A1 Beid. V. Reland, de Jure milit Moham. p. 42, &c. 1 Idem.

Naff A

Se£t VII. The Preliminary JDifcourfe.

Naiofal the other brothers of Hdjhem) told him, that though they
dilpu ced not the preference of the Hdjhemites , they could not help
taking it ill to fee fuch difference made between the family of
al Motalleb and themfelves, who were related to him in an equal de¬
gree, and yet had no part in the diflribution, the prophet replied,
that the defcendants of al Motalleb had forfaken him neither in the
time of ignorance, nor fince the revelation of Ijlam ; and joined his
fneers together in token of the ffridt union between them and the
lidjhcmltes T. Some exclude none of the tribe of Koreijh from re¬
ceiving a part in the divifion of the fpoil, and make no diftindtion
between the poor and the rich; though, according to the more rea-
fon able opinion, fuch of them as are poor only are intended by the
text of the Koran, as is agreed in the cafe of the ftranger: and others
go io far as to affert that the whole fifth commanded to be referved
belongs to them only, and that the orphans , and the poor , and the
traveller, are to be underftood of fuch as are of that tribe 2. It muff
be ohferved, that immoveable poffeffions, as lands, &c. taken in war,
are fubjedt to the fame laws as the moveable ; excepting .only, that
the fifth part of the former is not actually divided, but the income
and profits thereof, or of the price thereof, if fold, are applied to
public and pious ufes, and diftributed once a year, and that the
prince may either take the fifth part of the land itfelf, or the fifth
part of the income and produce of the whole, as he fhall make his
election.

* Idem. * Idem.

Section VII.

Of the Months commanded by the Koran to be kept f acred ;
and of the fetting apart of Friday for the efpecial Ser¬
vice ofG o D,

IT was a cuftom among the ancient Arabs to obferve four months
in the year as [acred, during which they held it unlawful to wage
war, and took off the heads from their fpears, ceafing from incur-
fions and other hoftilities. During thofe months whoever was in fear
°1 bis enemy lived in full fecurity ; fo that if a man met the mur¬
derer of his father’ or his brother, he durft not offer him any

u 2 vio-

147

The old

Arabs ob-
ferved
4. months

in the
year as fa-
cred.

148

! The Preliminary Difcourfe. Se<5t Vll,

violence 1 : a great argument , fays a learned writer, of a humane dij :
pofltion in that nation ; who being by reaj'on of the independent govern¬
ments of their fever al tribes> and for the prefervaticm of their jujj
rights , expofed to frequent quarrels with one another , had yet learned to cool
their inflamed breafls with moderation , and reflrain the rage of war bj
fated times of truce a.

This inftitution obtained among all the Arabian tribes, except
only thofe of T’ay and Khathdam , and fome of the defcendants of
al Hareth Ebn Caab, (who diftinguifhed no time or place as facred 3,)
and was fo religioully obferved, that there are but few inftances in
hiftory (four, fay fome, fix, fay others 4,) of its having been tranf-
greffed ; the wars which were carried on without regard thereto,
being therefore termed impious. One of thofe inftances was in the war
between the tribes of Koreifh and Kais Allan, wherein Mohammed him-
felf ferved under his uncles, being then fourteen s, or, as others fay,
twenty 6 years old.

The months which the Arabs held facred were al Moharram , Pa-
jeb , Dhu Ikaada , and Dhu lhajja ; the firft, the feventh, the eleventh
and the twelfth in the year ?. Dhu lhajja being the month wherein
they performed the pilgrimage to Mecca, not only that month, but
alfo the preceding and the following were for that reafon kept invi¬
olable, that every one might fafely and without interruption pafs
and repafs to and from the feftival 8. Rajeb is faid to have been
more ftridtly obferved than any of the other three probably be-
caufe in that month the pagan Arabs ufed to faft 10 ; Ramadan , which
was afterwards fet apart by Mohammed for that purpofe, being in
the time of igitorance dedicated to drinking in excefs By reafon
of the profound peace and fecurity enjoyed in this month, one part
of the provifions brought by the caravans of purveyors annually fet
out by the Koreijh for the fupply of Mecca I3, was diftributed among

T Al Kazwini, apud Golium in notis ad Alfrag. p. 4. &c. Al Shahreftani, apud Poc. Spec. p.
311. Al Jawhari, al Firauzab. ~ Golius, ubi fupra, p. 3 Al Shahreftani, ubi fupra. See
before, p. 132. 4 Al MogholtaY. s Abulfeda, vit. Mob. p. 11. 6A1 Kodai’, al Firauz.

apud Poc. Spec. p. 174. Al Mogbultai mentions both opinions. 7 Mr. Ba\/e ( DiA. Hifi. td
Cr-.t . Art, la Merqu-.*, Rt/n. F.J accufes Dr. Pridsaux of an inconfiftency for faying in one place
(Life of Mah. p. 64.) that thefc facred months were the firft, the feventh, the eleventh, and die
twelfth, and intimating in another place, (fb. p. £9 ) that three of them were contiguous. But
this muff be mere ab fence of mind in Mr. Bnyle : for ar*' not the eleventh, the twelfth, and the
firft months contiguous? The two learned profcflors, Golius and Reland , have alfo made a final) flip
in fpeaking of thefe facred months, which, they tell us, are the two firft and the two laft in the
year. V. Gobi Lex. Arab. col. 60 t Sc Reland, dc Jure milit Mohammed. mor. p. 5. ^

Go), in Alfrag. p. 9. 9 V. ibid. p. 6. JO Ai Makrizi, apud Poc. ubi fupra. 11 Idem,

Sc Amftor Nefhk al Azhfir, ibid. See Korun, clup. 106. p. 503,

149

Sea. VII

The Preliminary T)iJcourJe

the people; the other part being, for the like reafon, diftributed at
the pilgrimage r.

The obfervance of the aforefaid months feemed fo reafonable to

Mohammed ,

met

th his approbation; and the fame is ac-
confirmed and enforced by feveral palfages of the Koran 2,

which forbid war to be waged during thofe months againft fuch as

acred, but grant, at the lame time, full
who make no fuch diftinftion, in the fa-

them

The ob-
ferv.mce
of thofe
months
confirm ed
by the Kq*

ran.

cred months as well as in the prophane 3.

Arabs.- in relation to thefe Thctranf;

Mohammed

for fome of

them, weary of fitting quiet for three months together, and eager to
make their accuftomed incurfions for plunder, ufed, by way of ex¬
pedient, whenever it fuited their inclinations or conveniency, to put

J ^ ^ ^ v i /• • i c* r* a

off the obferving

Moharram to the following month Safe

thereby avoiding to keep the former, which they fuppofed it lawful

month

of it, and gave public notice thereof at the preceding pilgrimage. This
transferring the obfervation of a facred month to a prophane month,
is what is truly meant by the Arabic word alNafi , and i§ abfolutely con¬
demned, and declared to be an impious innovation, in a pafiage of the
Koran 5 which Dr. Prideaux 6, milled by Golius

ferring of
a (acred
month toa
prophane
month,
and the re^
d ucing
of lunar
years to
folar, by
interca¬
lating a
month,
forbidden.

imagines to relate

prolonging of

who imitated

manner

method

lunar years,

folar years, by intercalating a month fometimes
fometimes in the fecond year

means

It is true,
computing
cing them
third, and

fixed the pilgrimage of Mecca (contrary to the original inftitution)
to a certain feafon of the year, viz. to autumn, as moft convenient
for the pilgrims, by reafon of the temperatenefs of the weather, and
the plenty of provifions 9; and it is all'o true that Mohammed forbad
Inch intercalation by a pafiage in the fame chapter of the Koran :
hue then it is not the pafiage abovementioned, which prohibits a
different thin

but one a little before it, wherein the number of
months in the year, according to the ordinance of God, is declared
to be twelve10 1 whereas, if the intercalation ot a

month

1 A1 Edrifi npud Poc. Speciin. p. 127.
'™P- 5- P os, &c. ’

2 Chap. 9. p. 154. chap. 2. p. 2.2. chap. 4. p. 82.
Chap. 9. p. 154. chap. 2. p. 22. Sec the notes to chap. 9. uhi

<llP- i Chap. 9. ibid. <5 Life of Mab. p. 66. 7 In Alfrag. p. 12. s See PrU. Pre-

'ace firft vol. of his Connect, p. vi* &c. 9 V. Gol* ubi fupia. Kov. chap. 9,

?• 154. See alfo chap. 2. p. 22.

lowed}

T5°

Of the
fetting a-

partofFri

day.

or the

two Bci-

! The Preliminary Difcourfe. Se£t. VlJ.

lowed, every third or fecond year would confift of thirteen , contrary
to G o d’s appointment.

The fetting apart of one day in the week for the more peculiar
attendance on G o d’s worfhip, fo ftridtly required by the Jewijh
and Chriftian religions, appeared to Mohammed to be fo proper an
inftitution, that he could not but imitate the profeffors thereof
that particular; though, for the fake of diftincTtion, he might think
himfelf obliged to order his followers to obferve a different day from
either. Several reafons are given why the fixth day of the week was
pitched on for this purpofe 1 ; but Mohammed feems to have pre¬
ferred that day chiefly becaufe it was the day on which the people
ufed to be aflembled long before his time 2, though fuch aflemblies
were had, perhaps, rather on a civil than a religious account. How¬
ever it be, the Mohammedan writers beftow very extraordinary enco¬
miums on this day, calling it the prince of days, and the mo ft excel¬
lent day on which the fun rijes 3; pretending alfo that it will be the
day whereon the la ft judgment will be folemnized + : and they efteem
it a peculiar honour to IJlam , that God has been pleafed to ap¬
point this day to be the feaft-day of the Mojlems , and granted them
the advantage of having fit ft obferved it 5.

Though the Mohammedans do not think themfelves hound ro keep
their day of public worfhip fo holy as the Jews and Chrijlians are cer¬
tainly obliged to keep theirs, there being a permiftion, as is gene¬
rally fup poled, in the Koran 6, allowing them to return to their em¬
ployments or diverfion after divine fervice is over ; yet the more de¬
vout difapprove the applying of any part of that day to worldly af¬
fairs, and require it to be wholly dedicated to the bufinefs of the
life to come 7.

Since I have mentioned the Mohammedan weekly feaft, I beg leave
juft to take notice of their two Bcirdms 8, or principal annual feafts.
The firft of them is called, in Arabic, Id al fetr, i. e. The feaft of
breaking the faft , and begins the firft of Shaivdl, immediately fuc-
ceeding the faft of Ramadan ; and the other is called Id al korbdn,
or Id al adbd, i. e. I he feaft of the J'acrifice, and begins on the tenth
of Dbu lhajja, when the victims are flain at the pilgrimage of
Mecca a. The former of thefe feafts is properly the leffer Beirdm ,

1 See chap. 6 3. p. 451. and the notes there. 2 Al Beidawi.
•zdli, apud Poc. Spec. p. 317- 4 V. ibid. * Al Ghazali, ibid.

7 Al Ghazali, ubi fup. p. 318. s The word Beirdm is Turh'tjb ,
day or holiday. 9 Sec chap. 9. p. 49. and before, §. IV. p. 1 20.

3 Ebn al Athir, & al Gln-
6 Chap. 63. ubi AiprJ.
and properly fig n ides a jiff'

and

Seft. VIII. The Preliminary Difcourfe . 1 5 1

% 9 *

and the latter, the greater Belram 1 : but the vulgar, and mod au¬
thors who have written of the Mohammedan affairs 2, exchange the
epithets, and call that which follows Ramadan the greater Beird m ,
becaufe it is obferved in an extraordinary manner, and kept for three
days together at Conftantmople and in other parts of Turkey , and in
■p'c/fm for five or fix days, by the common people at leaft, with
great demonftrations of public joy, to make themfelves amends, as
it were, for the mortification of the preceding month 3 ; whereas
the feaft of facrifices, though it be alfo kept for three days, and the

ft of them be the moft folemn day of the pilgrimage, the princi¬
pal aft of devotion among the Mohammedans , is taken much lefs no¬
tice of by the generality of people, who are not ftruck therewith
becaule ihe ceremonies with which the fame is obferved are performed
at Mecca , the only feene of that folemnity.

1 V. Rehnd de Rejig Moh. p. 109, & D’Herbel. Bibl. Orient. Art. Belram. 2 Hyde, in
rotis-d Bobov, p 16. Chardin, Voy. de Perie, Tom. II. p. 450. Ricaufs State of the Ottoman
Empire, 1. 2. c. 24, Sc c. 3 V. Chardin, Sc Ricaut, ubi iupra.

Section VIII.

Of the principal Se&s a?ncng the Mohammedans ; and of
thGfe tr.C have pretended to Prophecy among the Arabs,
in or fe?2ce the Time of Mohammed.

EFORE we take a view of the fefts of the Mohammedans , it or the

IchohRic

all disputed quf ftions among them are determined, viz. their Scholafic tical divi-

nicy of the
Mobatn -

will be mceftary to fay fomething of the two fciences by which
puted quf ftions an
and Practical Divinity.

Their fcholafic divinity is a mongrel fcience, confifting of logical
nietaphyftcal, theological, and philofophical difquificions, and built
on principles and methods of reafoning very different from what are
uied by thofe who pafs among the Mohammedans themfelves for the
founder divines or more able philofuphers h and therefore in the
partition of the fciences this is generally left out, as unworthy a
place among them 2. The learned Maimonides 3 has laboured to ex-

3 me dans.

. 1 P°c. Spec. p. 196.
m pnefat. ad Ethic.

2 Apud Ebn Sina,
3 More Nevoch, 1.

in libello de divifione feientiar. Sc Nafiro’ddin al Tufi,

X. c. 7 1. Sc 73.

I52

"The Preliminary Difcourfe, Se£t. VIII,

pofe the principles and fyftems of the fcholaftic divines, as fre¬
quently repugnant to the nature of the world and the order of the
creation, and intolerably abl'urd.

This art of handling religious difputes was not known in the in.
fancy of Mohammedifm , but was brought in when fedts fprang up,
and articles of religion began to be called in queftion, and was at
firft made ufe of to defend the truth of thofe articles againfl inno-
vators 1 j and while it keeps within thofe bounds is allowed to be a
commendable fludy, being necefiary for defence of the faith : but
when it proceeds farther, out of an itch of difputation, it is judged
worthy of cenfure.

This is the opinion of al Ghazaii % who obferves a medium be¬
tween thofe who have too high a value for this fcience, and thofe who
abfolutely rejedt it. Among the latter was al Shdfei , who declared
that, in his judgment, if any man employed his time that way, he
deferved to be fixed to a flake, and carried about through all the Arab
tribes, with the following proclamation to be made before him j This
is the reward of hi?n who , leaving the Koran' and the Sonna, applied
himfelf to the fludy of fcholafic divinity 3. Al Ghazaii , on the other
hand, thinks that as it was introduced by the invafion of herefies,
it is necefiary to be retained in order to quell them: but then
in the perlon who fludies this fcience he requires three things,
diligence, acutenefs of judgment , and probity of manners j and is by no
means for buffering the fame to be publickly explained This fci¬
ence, therefore, among the Mohammedans , is the Art of controverfl
by which they difcufs points of faith , concerning the effence and at¬
tributes of God, and the conditions of all pofiible things, either in
refpedt to their creation, or final reflauration, according to the rules
of the religion of If am 5.

The other fcience is pradlical divinity or jurifprudence, and is the
knowledge of the decifions of the law which regard praSlice , ga¬
thered from diftindl proofs.

Al Ghazaii declares that he had much the fame opinion of this
fcience as of the former, its original being owing to the corruption of
religion and morality ; and therefore judged both fciences to be necef-
fary not in themfelves, but by accident only, to curb the irregular
imaginations and paflions of mankind (as guards become necefiary in
the highways by reafon of robbers) the end of the firft being the

3 V. Poc. ib. p. 197. A Al Gha-

fup-

1 Al Ghazaii, apud Poc. ubi fupra. 2 Ibid,

zal. ibid. s Ebn al JCofla, apud eund. ibid. p. 198.

Sect. VIII. 'The Preliminary Difcourfe.

fuppreffing of herefies, and of the other the decifion of legal con-
troverfies, for the quiet and peaceable living of mankind in this
world, and for the preferving the rule by which the magiftrate may
prevent one man from injuring another, by declaring what is law¬
ful and what is unlawful, by determining the fatisfadlion to be
given, or punifhment to be inflicted, and by regulating other out¬
ward adtions ; and not only fo, but to decide of religion itfelf and
its conditions, fo far as relates to the profeffion made by the mouth ,
it not being the bufinefs of the civilian to enquire into the heart 1 :
the depravity of mens manners, however, has made this knowledge
of the laws fo very requifite, that it is ufualiy called the J'cience , by
way of excellence, nor is any man reckoned learned, who has not
applied himfelf thereto a.

The points of faith, fubjedt to the examination and difcuffion of
the fcholaftic divines, are reduced to four general heads, which they
call the four bafes , or great fundamental articles 3.

The fit ft bafis relates to the attributes of God, and his unity
confident therewith. Under this head are comprehended the ques¬
tions concerning the eternal attributes , which are aflerted by fome,
and denied by others ; and alfo the explication of the ejfential attri¬
butes , and attributes of a 61 ion ; what is proper for God to do, and
what may be affirmed of him, and what it is impoffible for him to
do. Thefe things are controverted between the AJharians, the Ke -
rdmians , the Mojafemians or Corporalifls, and the Motazaljtes

The fecond bafis regards predeflination , and the juftice thereof :
which comprizes the queftions concerning God’s purpofe and decreey
man’s compulfion or ?iecejjity to a£t, and his co-operation in producing
aftions, by which he may gain to himfelf good or evil; and alfo
thofe which concern G o d’s 'willing good and evil, and what things
are fubje£t to his power , and what to his knowledge ; fome maintain¬
ing the affirmative, and others the negative. Thefe points are dis¬
puted among the Kadarians , the Najarians , the fabarians, the AJha -
turns, and the Keramians 5.

Ths

points of
faith in
difpute a-
mong the
fchool-
meu.

The third bafis concerns the promifes and threats , the precife ac¬
ceptation of names ufed in divinity, and the divine decifions ; and
comprehends queftions relating to faith, repentance , promifes , threats ,
forbearance , infidelity and error. The controverfies under this head

1 A1 Ghazali. V. ibid. p. 198 — 204. 2 V. ib. p. 204.

P- 166. * A1 ShahreftSni, apud Poc. ubi. fup. p. 204, &c.

3 V. Abulfarag. Hift, Dynaft.
5 Idem, ib. p. 205.

are

i54

The Mo-

ha ?nmed an
feels ei¬
ther or t bo¬
de x, or

heretical .

The Or¬
thodox or
Sonnitej,

Divided
into four
fedts.

'The Preliminary Difcourfe. Se£t. VIII,

are on foot between the Morgians , the Waidians , the Motazalite j,
the Afisarians, and the Kcrdmians \

The fourth bafis regards bijiory and reafon, that is, the juft weight
they ought to have in matters belonging to faith and religion; and
alio the miff on of prophets , and the office of Imam, or chief pontiff.
Under this head are comprized all cafuiftical queftions relating to the
moral beauty or turpitude of adtions; enquiring whether things areal-
lowed or forbidden bv reafon of their own nature, or by the pofitive
law ; and alfo queftions concerning the preference of adtions, the fo.
•vour or grace of G o.D, the innocence which ought to attend the pro¬
phetical office, and the conditions requiftte in the office of Imam ;
fome afferting it depends on right of Jucceffion, others on the confent
of the faithful , and alfo the method of transferring it, with the for¬
mer, and of confirming, it, with the latter. Thefe matters are the
fubjedts of difpute between the Shiites , the Motazalites , the Kerd-
mians, and the Albanians h

The different fedts of Mohammedans may be diftinguifhed into two
forts ; thofe generally efteemed orthodox , and thofe which are efteemed

heretical.

The former, by a general name, are called Somites or fraditio-

the authority of the S'onna , or col-
he fayings and adtions of their pro-
rnent to the Koran, diredting the ob-
fervance of feveral things omitted in that book, and in name, as

nifls ; t
ledtion

mor

Juppl

well

Mifina of the f

The Somites are fubdivided into four chief fedts, which, notvvith-
ftanding fome differences as to legal conclifions in their interpretation
of the Koran, and matters of praSlice , are generally acknowledged
to be orthodox in radicals, or matters of faith, and capable of falva-
tion, and have each of them their feveral ftations or oratories in the
temple of Mecca*. The founders of thefe fedts are looked upon as
the great mafters of jurifprudence, and- are laid to have been men
of great devotion and felf-denial, well verfed1 in the knowledge of
thofe things which belong to the next life anft to man's right con-
dudt here, and diredting all their knowledge to the glory of God

This is al Gbaz

encomium

names fhould

who thinks it derogatory

•1 * % * - -

Idem, ib. p. 206. 2 Idem, ibid. 3 V. Poc.Spec. p. 298. Prid. life of Mnh. p.

Reland, de Rcl. Moh. p. 68, &c. Millium, dc Mohammedifino ante Moll. p. 368, 369.

4 Sec before, p. 1 1 5.

ledting

155

Se£t. VIII. The Preliminary Difcourfe.

lefting to imitate the other virtues which make up their character,
apply themfelves only to attain their fkill, and follow their opinions
in matters of legal pradtice

The firfl of the four orthodox fedts is that of the Hanefites , fo Of the
named from their founder, Abu Hanifa al Nomdn Rbn ' Thdbet , who
was born at Cuj a, in the eightieth, year of the Hejra , and died in
the one hundredth and fiftieth, according to the more prefera¬
ble opinion as to the time 2. He ended his life in prifon at Bagh¬
dad, where he had been confined becaufe he refufed to be made Kadi
or judge 3 ; on which account he was very hardly dealt with by his
fuperiors, yet could not be prevailed on, either by threats or ill treat¬
ment, to undertake the charge, chufng rather to be punifloed by them
than by God, fays al Ghazdli ; who adds, that when he excufed
himfelf from accepting the office by alledging that he was unfit for
it, being aflced the reafon, he replied, If I j'peak the truth , I am
unfit-, but if I tell a lye, a lyar is not fit to be a judge. It is faid
that he read over the Koran in the prifon where he died, no lefs
than feven thoufand times 4.

The Hanefites are called by an Arabia ?t writer 3 the followers of
reajon, and thofe of the three other fedts, followers of tradition ; the
former being principally guided by their own judgment in their de-
cifions, and the latter adhering more tenacioufly to the traditions of
Mohammed.

The fedt of Abu Hamfa heretofore obtained chiefly in Irak 6, but
now generally prevails among the ‘Turks and Tartars: his dodtrine
was brought into great credit by Abu Tfifofi chief juftice under the
Khalifs al Hddi and Ilarim al Raflrid 7 .

The fecond orthodox fedt is that of Malec Rbn Ans, who was born of the
at Medina, in the year of the Hejra 90, 93, 94 8,- or gg 9, and died feftof Ma-
there in 177 IO, 178 11 or 179 Iz, (for fo much do authors differ.)^'

This dodtor is faid to have paid great regard to the traditions of Mo¬
hammed I3. In his laft illnefs, a friend going to vifit him found
him in tears, and afking him the reafon of it, he anfwered. How
Jhould I not weep j and who has more reafon to weep than I ? Would

1 V. Poc. Spec. p. 293. % Ebn Khalecan. 3 This was the true caufe of his imprifon-

ment and death, and not his refufing to fubferihe to the opinion of abfolute predeftination,
as D'Herbelot writes, (Bibl. Orient, p. 21:) milled by the dubious acceptation of the word Kadd ,
which ftgnifies not only Go d’j decree in particular, but alfo the giving fentcnce as a judge in
general : nor could Abu H a nif hav e been reckoned orthodox, had lie denied one of the principal
articles of faith. 4 Poc. Spec. p. 297, 298. 5 Al Shahreftani, *ibid. 6 Idem. 7 V.

D'Herbcl. Bibl. Orient, p. 21. & 22. 6> Abu’lfeda. 9 Ebn Khalecan. 10 Idem. 11 Abu’l-

feda. 12 Elmacinus, p. 114. 13 Ebn Khalec. V. Poc. Spec. p. 294.

X 2

i56

Of the
fe& of al
Shafei.

The Preliminary Ifiifcourfe . Sedt. VIII.

to G o d that jor every quefiion decided by me according to my own opi -
nion , I had received Jo many Jiripes ! then would my accounts be e after .
W ould to God I had never given any decifion of my own 1 ! A l Gha-
zali thinks it a fufficient proof of Malec's directing his knowledge
to the glory of God, that being once afked his opinion as to
forty eight queflions, his anfwer to thirty two of them was, that he
did not know ; it being no eafy matter for one who has any other
view than G o d’s glory, to make fo frank a confeffion of his ig¬
norance x.

The doflrine of Malec is chiefly followed in Barbary and other
parts of Africa.

The author of the third orthodox fed: was Mohajnmed Ebn Edru
al Shafei , born either at Gaza or Aj'calon in Pale/line, in the year of
the Hejra one hundred and fifty, the fame day (as fome will have it)
that Abu Hanifa died, and was carried to Mecca at two years of
age, and there educated 3. He died in two hundred and four in
Egypt, whither he went about five years before s. This dodor is
celebrated for his excellency in all parts of learning, and was much
efieemed by Ebn Hanbal his contemporary, who ulcd to fay that he
was as the fun to the world, and as health to the body. Ebn Hanbal,
however, had fo ill an opinion of al Shafei at firft, that he forbad
his fcholars to go near him ; but fome time after one of them, meet¬
ing his mafler trudging on foot after al Shafei , who rode on a mule,
afked him how it came about that he forbad them to follow him, and
did it himfelf? to which Ebn Hanbal replied. Hold thy peace j if thou
but attend his mule thou wilt profit thereby 6.

Al Shafei is faid to have been the firfl who difeourfed of jurispru¬
dence, and reduced that fcience into a method ? 5 one wittily fay¬
ing, that the relators of the traditions of Mohammed were afle. p till
al Shafei came and waked them 8. He was a great enemy to the
fcholaftic divines, as has been already obferved 9. Al Ghazdli tells
us that al Shafei ufed to divide the night into three parts, one for
ftudy, another for prayer, and the third for fleep. It is alfo related
of him that he never fo much as once fwore by God, either to
confirm a truth, or to affirm a falfhood j and that being once afked
his opinion, he remained filent for fome time, and when the reafon
of his filence was demanded, he anfwered, I am confidering firjl

1 Idem, apud eund. ibid. * Al Ghazali, ibid. 3 Ebn Khalecan. * Yet Abu'lfeda
fays he lived fifty eight years. 1 Ebn Khalecan. 6 Idem. 7 Idem. 8 Al Zafarani,
Jipud Poc. Spec. p. 296. a See before, p. 152.

•whether

Sea. VIII.

♦

The Preliminary Dijcourje.

I57

" X * J

Ahmed Ebn Hanbal , the founder of the fourth fed, was born

v
in

whether it be better to j peak or to hold my tongue. The following fay-
jntr is alfo recorded of him, viz. Whoever pretends to love the world
and its Creator at the fame time , is a lyar x. The followers of this doc¬
tor are from him called Shafeites , and were formerly fpread into
Md'wara* Inahr and other parts eadward, but are now chiefly of Arabia, ft Awul

Of the

the year of the Hejra 1641 but as to the place of his birth there are. Ebn Han -
two traditions : fome fay he was born at Meru, in Khorafdn , of which bal-
city his parents were, and that his mother brought him from thence
to Baghdad at her bread; while others aflure us that flue was with child
of him when (he came to Baghdad , and that he was born there. 2. Ebn
Hanbal in procefs of time attained a great reputation on account of his
j virtue and knowledge; being fo well verfed in the traditions of Moham -
\ med, in particular, that it is laid he could repeat no lefs than a million
of diem 3. He was very intimate with al Shdfei> from whom he
received mod of his traditionary knowledge, being his condant at¬
tendant till his departure for Egypt +. Refilling to acknowledge the
Koran to be created 5, he was, by order . of the Khali f al Motafem,
feverely fcourged and imprifoned 6. Ehn Hanbal died at Baghdad , in
the year 241, and was followed to his grave by eight hundred tljoo-
fand men, and fixty thoufand women. It is related, as fomething
very extraordinary,' if not miraculous, that on the day of his death
no lefs than twenty thoufand Chri(liansy Jews , and Magiat{sy em¬
braced the Mohammedan faith ?. This fed; encreafed fo fad, and be¬
came fo powerful and bold, that in the year 323, in the Khalifat of
alRadi, they raifed a great commotion in Baghdad , entring people’s
houfes, and lpilling their wine, if they found any, and beating the fing-
ing-women they met with, and breaking their mdruments; and a fe-
vere edid was publilhed againd them, before they could be reduced
to their duty 8: but the Hanbalites at prefent sre not very numerous,
few of them being to be met with out of the limits of Arabia.

The heretical feds among the Mohammedans are thofe which hold Of the
heterodox opinions in fundamentals , or matters of faith. fed? a^1

The fird controverfies relating to fundamentals began when mod of mong the
the companions of Mohammed were dead ® : for in their days was no M°hamme*
difpute, unlefs about things of fmall moment, if we except only the when

they be-

* V. Poc. Spec. p. 295 — 297. 2 Ebn Khalecan. 3 Idem. 4 Idem. 1 See be-

fore, fe&. HI. p. 67, &c . 6 Ebn Khalecan, Abu’lfara^. Hilt. Dyn p. 252, &c. 7 Ebn

Khalecan. s Abu'lfar. ubi fup. p. 301, See . 9 Al Shahreitani, apud Poc. Spec. p. 194.

Auftor Sharh al Mawakef, apud eund. p. 210.

difTei*-

i5»

The Preliminary Difcourfe

Sea. Yin

difienfions concerning the Imams , or rightful fucceffors of their pr0.
pher, which wax- flirred up and fomented by ii treft and ambition-
the Arabs con tin ral employment in the wars, during that time, allow¬
ing them little or no 'lei lure to enter into nice enquiries and lubtb
diit.n:tions: but no footer was the ardour of conqueft a little abated
than they began to exanvne the Koran more nearly; w hereupon dif-

Or the

M'r a z,a-
lit a .

- ' - *

ferences in opinion became unavoidable, a d at length fo greatly mul¬
tiplied, that the number of their feiSF, according to the common

opinion,
that their

are leventv three. For the Mohammedans leem ambitious

religion

Mass'

Ihould exceed others even in this refpedt ; laying,

i • r ro .1 ... ■ - r

one.

two,

Mojlt

into feventy

three, as Mohammed had foretold 1 ; of which fects they reckon one to

be always orthodox, and intitled to falvation

Jot

The firft herely was that of

who revolted from

the 37th year of the Ilejra ; and not long after, Mdbad

Dam a feus, and J

broached hete¬

rodox opinions concerning predeftination, and the aferibing of good
and evil unto Go Dj whole opinions were followed by Wdjel Ek
At a 3. This latter was the fcholar.of Hajdn olBajra, in whofe fchoola
quefhion being propofed, whether he who had committed a grievous fin
was to be deemed an infidel or nor, the Khdrejites ' (who ufed to come
and difpute there) maintaining the affirmative, and the orthodox the

Wd /el

withdrew ab¬

ruptly, and began to publifh among his fellow fcholars a new opinion
of his own, to wit, that fuch a ftnner was in a middle ftate ; and
he was thereupon expelled the fchool 3 he and his followers being

nice forth called Motazalites , or Separatifis 4
The feveral fedts which have arifen fince

time

compounded and decompounded of the opinions of four chief feds,
the Motazalites , the Sefdtians , the Khdrejites , and the Shiites \

I. The Motazalites were the followers of the before-mentioned

Set

I. The Motazalites

Wdjel Ebn At

As to their chief and general tenets, 1. They entirely

1 V. Poc. ibid. 2 Ai Shahreftani, apud eund. p. 211. 3 Idem, & Audlor Sharh al My

wafek, ubi fup. 4 Iidem, ib. p. zii, 212. Et Ebn Khalecan, in vita Wafeli. ’ Al Sbei'S-
re/rani, who alfo reduces them to four chief fedts, puts the Kadarians in the place of the Mbtaze-
lites. Abit'lfaragius (Hill. Dyn. p. 166.) reckons fix principal fedts, adding the Jabarians and the
Morgians ; and the author of Sbarb al Maevdkef, eight, viz. the Motazalites, the Shiites , the
Khdrejites , the Morgians, the Najariar.s, the 'J n tartans , the Mojbabbebitcs, and the. ledt whica
he calls al Ndjia, becaufe that alone will be Javed, being according to him the fed! of the Ajba-
riam . V. Poc. Spec. p. 209.

rejeded

Seft- VIII. The Prelimi?iary Difcourfe.

reje6ted all eternal attributes of God, to avoid the diftindtion of
perfons made by the Chriftians ; faying that eternity is the proper or
formal attribute of his e (fence ; that God knows by his c (fence, and
not by his knowledge 1 ; and the fame they affirmed of his other attri¬
butes 2 (though all the Motazalites do not underhand thefe words in
one ft' n fe ;) and hence this febt were alfo named Moattalites , from
their dive/ling God of his attributes 3 : and they went fo far as to
fay, that to affirm thefe attributes is the fame thing as to make more
eternals than one, and that the unity, of God is inconfiftent with
fueh an opinion and this was the true dodlrine of kV a (el their
inafter, who declared that whoever aflerted an eternal attribute , af-
ferted there were two Gods 5. This point of {peculation concern¬
ing the divine attributes was not ripe at ftrft, but was at length
brought to maturity by W afel' s followers, after they had read the
books of the philofophers 6. 2. They believed the word of God

to have been created in fubjeblo (as the fchoolmen term it,) and to
confift of letters and found ; copies thereof being written in books,
to exprefs or imitate the original. They alfo went farther, and af¬
firmed that whatever is created infubjcSlo , is alfo an accident , and lia¬
ble to perifh 7. 2- They denied absolute prede/iination , holding that

God was not the author of evil, but of good only; and that man
was a free agent8: which being properly the opinion of the Ka¬
zarians, we defer what may be farther laid thereof till we come to
fpeak of that febt. On account of this tenet and the firft, the Mo¬
tazalites look on themfelves as the defenders of the unity and juftice
of G o d 9, 4. They held that if a profeffor of the true religion be

guilty of a grievous fin, and die without repentance, he will be
eternally damned, though his punifhment will be lighter than that
of the infidels 10. 5. They denied all vifion of G o d in paradife by

the corporeal eye, and rejected all companions or fimilitudes applied
to G o d ll.

This febt are faid to have been the firft inventors of fcholaftic di¬
vinity and are lubdivided into feveral inferior lebts, amount¬
ing, as fome reckon, to twenty, which mutually brand one another with
infidelity 13 : the moft remarkable of them are,

1 Mdimonidcs teaches the fame, not as the dodrine of the Mot apatites , but his own. V More
Nev. 1. i.-c. 57. ' 2 Al Shnhreftani, npvid P c Spec. p. 214. Abu'lfarag. p 167. * V. Poc.

Spec. p. 224. 4 Sh.irh al Maw akef, & al Shuhrelb apud Poc. p. 216 M.ii mot: ides (in Prolog.

^ Pirke Aboth, viii ) aliens the fame thing. s V. Poc. ibid. 6 Al Sluhrell. ib p. 215.
1 Abulfarag. & al Shahreli. ubi Pup. p. 217. See before, fed. III. p. 67. V. Poc. Spec,

p 240. 9 J\\ Shihrelt. & Slurb al Maw akef, apud Poc. ubi fup. p. 214. 10 M m race. Prodr.
ad ref. Alcor. part. HI. p. -’4. 1 1 Idem, ib. 1 2 V. Poc. Spec. p. 213. & D’Herbel. Art.

Motazdah. 1 Audor al Maw a kef. apud Poc. ib. 1. The

159

i6o

! The Preliminary Difcourfe. Se£t. VIII.

1. The Hodeilians , or followers of Hamddn Abu Hocleil , a
Motazalite dodtor, who differed fomething from the common
form of expreffion ufed by .this fedt, faying that God
knew by h i-s knowledge , but that his knowledge was ' his ejfence ;
and fo of the other attributes : which opinion he took from the phi-
lofophers, who affirm the effence of God to be fimple, and with¬
out multiplicity, and that his attributes are not pofterior or acceffory
to his effence, or fubfifting therein, but-are his eflence itfelf : and
this the more orthodox take to be neit kin to making diftindtions in
the deity, which is the thing they fo much abhor in the Chrijlians
As to the Koran's being created, he made fome diftindtion ; holding
the word of G o d to be partly not in fubjedto, (and therefore uncre¬
ated,) as when he fpake the word Kiln, i. e. Fiat, at the creation,
and partly in fubjeElo, as the precepts, prohibitions, &c z. Marracci 3
mentions an opinion of Abu Hodeil's concerning predeftination, from
an Arab writer ♦, which being by him expreffed in a manner not
very intelligible, I chufe to omit.

2. The Jobbaiam, or followers of Abu Ali Mohammed Ebn Abi
al JVahhdb, furnamed al Jobbdi , whofe meaning when he made ufe
of the common expreffion of the Motazalites , that God knows by
his cJJ'ence, &c. was, that G o d’s being knowing is not an attribute ,
the fame with knowledge , nor fuch a ftate as rendred his being know¬
ing neceffary s. He held G o d’s word to be created in J'ubje&o, as
in the prefer ved table, for example, the memory of Gabriel , Moham¬
med, &c 6. This fedt, if Marracci has given the true fenfe of his
author, denied that God could be feen in paradife without the af-
fiftance of corporeal eyes j and held that man produced his adts by
a power fuperadded to health of body, and foundnefs of limbs;
that he who was guilty of a mortal fin, was neither a believer nor
an infidel, but a tranfgreffor, (which was the original opinion of Wa-
fel,) and if he died in his fins, would be doomed to hell for eternity;
and that God conceals nothing of whatever he knows from his
fervants 7.

3. The Hafhemians ; who were fo named from their mailer Abu
Hdjhem Abd al Salam, the fon of Abu Ali al jobbdi, and whofe te¬
nets nearly agreed with thofe of the preceding fedt 8. Abu Hajloem
took the Motazalite form of expreffion, that God knows by his ef-

1 Al Shahreftani, apud Poc. p. 21 216, 217. % Idem, apud eund. p. 217, &c. 3 In

Prodr. part. 3. p. 74. 4 Al Shahreft. * Idem, apud Poc. Spec. p. 215, 6 Idem, & Auc-

tor alMawakef, ib. p. 218. 7 Marracci, ubi fup. p. 75, exal Shahreft. 8 V. Eund. ibid.

Sect. VIII. "The Preliminary Difcourfe.

fence, in a different fenfe from others/ fuppofing it to mean, that
God hath or is endued with a difpofition , which is a known pro¬
perty, or quality. } pofterior or acceflory to his exiftence *. His fol¬
lowers were fo much afraid of making God the author of evil,
that they would not allow him to be faid to create an infidel ; becaufe,
according to their way of arguing, an infidel is a compound of infi¬
delity and man, and God is not the creator of infidelity 2. Aba Hd~
fkem, and his father Abu Alt al fobbai, were both celebrated for their
[kill in fcholaftic divinity 3.

4. The Nodhdmians, or followers of Ibrahim al Nodhdm ; who hav¬
ing read books of philofophy, fet up a new fed, and imagining he
could not fufficiently remove God from being the author of evil,
without diverting him of his power in refped thereto, taught that
no power ought to be afcribed to God concerning evil and rebellious
actions : but this he affirmed againft the opinion of his own difci-
pies, who allowed that God could do evil, but did not, becaufe of
its turpitude 4. Of his opinion as to the Koran's being created we
have fpoken elfewhere 5.

5. The Hdyetians, fo named from Ahmed Ebn Hdyet, who had
been of the fed: of the Nodhdmians, but broached fome new notions
on reading the philofophers. His peculiar opinions were, 1. That
Chrifi was the eternal word incarnate, and took a true and real body,
and will judge all creatures in the life to come 6: he alfo farther af-
ferted, that there are two Gods, or Creators; the one eternal, viz.
the moft high God, and the other not eternal, viz. Chrift which
opinion, though Dr. Pocock urges the fame as an argument that he
did not rightly underftand the Chrifiian myfteries 8, is not much dif¬
ferent from that of the Arians and Socinians. 2. That there is a
fucceffive tranfmigration of the foul from one body into another ;
and that the laft body will enjoy the reward or fuffer the puniffiment
due to each foul 9; and 3. That God will be feen at the refurrec-
tion, not with the bodily eyes, but thofe of the underrtanding io.

6. The y dhedhians, or followers of Amru Ebn Bahr furnamed al
Jdhedh, a great dodor of the Motazalites, and very much admired for
the elegance of his compofures 11 ; who differed from his brethren in
that he imagined the damned would not be eternally tormented in

1 Al Shahreft. apud Poc. p. 215. 2 Idem, ib. p. 242. 3 Ebn Khalecan, in vitis eorum.

4 A! Shahreft. ubi fup. p. 241, 242. V. Marracc. Prod. part. 3. p. 74. 1 See before, fedt. III.

P 6R. 6 Al Shahreft. ubi fup. p. 218. Abu’lfarag. p. 167. 7 Al Shahreft. al Mawakef,

Ebn Kofta, apud Poc. ubi fup. p. 219. ,s V. Poc. ib. 9 Marracc. Sc al Shahreft. ubi fup.

' Marracc. ib. p. 75. 11 V. D'Hcrbel. Bibl. Orient, art. Giahedh.

y hell,

l6l

10 2

The Preliminary Difcourfe. Se£t VIII*

hell, but would be changed into the nature of fire, and that the fire
would of itfelf attradt them, without any neceffity of their going into
it *. He all'o taught that if a man believed God to be his Lord
and Mohammed the apojlle of G o d, he became one of the faithful,
and was obliged to nothing further v His peculiar opinion as to the
Koran has been taken notice of before 3.

7. The Mozddrians, who embraced the opinions of I/a Ebn Sobeih
al Mozddr , and thofe very abfurd ones: for, befides his notions relat¬
ing to the Koran 4, he went fo diredtly counter to the opinion of
thofe who abridged God of the power to do evil , that he affirmed
it poflible for God to be a lyar, and unjnjl 5. He alfo pronounced
him to be an infidel who thruft himfelf into the fupream govern¬
ment 6 : nay he went lo far as to affert men to be infidels while they faid
There is no God but God, and even condemned all the reft of mankind
as guilty of infidelity ; upon which Ibrahim Ebn al Sendi afked him
whether paradife, whofe breadth equals that of heaven and earth,
was created only for him and two or three more who thought as
he did ? to which it is faid he could return no anfwer

8. The Bajharians, who maintained the tenets of Bajloar Ebn Mo-
tamer, the mafter of al Mozddr 8, and a principal man among the
Motazalifes. He differed in fome things from the general opinion of
that fedt, carrying man’s free agency to a great excefs, making it even
independent: and yet he thought God might doom an infant
to eternal punifhment, but granted he would be uniuft in fo doing.
He taught that God is not always obliged to do that which is bed,
for, if he pleafed, he could make all men true believers. Thefe fec-
taries alfo held that if a man repent of a mortal fin, and after¬
wards return to it, he will be liable to fufifer the punifhment due to
the former tranfgreffion 9.

9. The Thamamians , who follow Tharndma Ebn Bajhar, a chief Mo-
tazalite. Their peculiar opinions were, 1. That finners fhould remain
in hell forever. 2. That free adtions have no producing author. 3. That
at the refurredlion all infidels, idolaters, atheiils, yews, Chrijlians,.
Magians , and heretics fhall be reduced to duft io.

10. The Kadarians\ which is really a more ancient name than
that of Motazalifes ; Mcibad al ydmi and his adherents being fo
called, who difputed the dodtrine of prcdeftination before IVajcl

1 Al Shahreft. ubi fup. p. 260. a Marracc. vtbi flip. 3 Seel. ITT. p. 68. A V. ib. S:
p. 67. 1 Al Shahreft. apud Poc. p. 241. 6 fvlarracc. ubi fup. p. 75. 7 Al Shahreibir »

ubi Tup. p. 220. y Poc, Spec. p. zzi. 9 Marracc. ubi fup. Idem, ib.

quitted

163

Se£t. VIII. The Preliminary Difcourje .

quitted his matter 1 : for which reafon fome ufe the denomination of
Kadarians as more extenttve than the other, and comprehend all the
Motazalites under it z. This fedt deny abfolute predeftination, fay¬
ing that evil and injuftice ought not to be attributed to God, but
to man, who is a free agent, and may therefore be rewarded or
punifhed for his adtions, which God has granted him power either
to do or to let alone 3. And hence it is faid they are called Kada¬
rians , becaufe they deny al Kadr , or G o d’s abfolute decree ; though
others, thinking it not fo proper to affix a name to a fedt from a doc¬
trine which they combat , will have it come from Kadr, or Kodrat ,
i. e. power , becaufe they aft'ert mans power to adt freely 4. Thofe,
however, who give the name of Kadarians to the Motazalites are
their enemies, for they difclaim it, and give it to their antagonifts
the fabarians , who likewife refufe it as an infamous appellation s,
becaufe Mohammed is faid to have declared the Kadarians to be the
Magians of his followers 6. But what the opinion of thefe Kadarians
in Mohammed’ s time was, is very uncertain: the Motazalites fay the
name belongs to thofe who aJJ'ert predeftination , and make God
the author of good and evil 7, viz. the fabarians ; but all the other
Mohammedan fedts agree to fix it on the Motazalites , who they fay
are like the Magians in eftablifliing two principles, lights or God,
the author of good, and darknefs , or the Devil , the author of evil ;
but this cannot abfolutely be faid of the Motazalites , for they (at
leaft the generality of them) afcribe men’s good deeds to God, but
their evil deeds to themfelves ; meaning thereby that man has a
free liberty and power to do either good or evil, and is matter of
his adtions ; and for this reafon it is that the other Mohammedans call
them Magians , becaufe they aflert another author of adtions befides
God3. And, indeed, it is a difficult matter to fay what Moham¬
med's own opinion was in this matter ; for on the one fide the Ko¬
ra, n itfelf is pretty plain for abfolute predeftination, and many fay-
ings of Mohammed are recorded to that purpofe 9, and one in parti¬
cular, wherein he introduces Adam and Mofes difputing before God
in this manner: Thou, fays Mofes , art Adam; whom God created ,
and animated with the breath of life , and caufed to be worjhipped by
the angels, and placed in paradife , from whence mankind have been ex¬
pelled for thy fault: whereto Adam anfwered, 'Thou art Mofes;

T Al Sluhreft. “ Al Firauzab. V. Poc. Spec. p. 231, 232, & 214. ? Al Shabrcd. V.

Poc. Spec. p. 23s, & 240, Sec. 4 V. Poc. ib. p. 238. i Al Motarrezi, al Shahreti. V. ib.
p.232. 6 I idem. See. ibid. 7 Jidem, ib. s V. Poc, ib. p. 233, &c. 9 V. ib. p. 237.

y 2 whom

164

'The Preliminary

whom God cboj'e for his apofile , and intrujled with his word, by giving
thee the tables of the law, and whom he vouchj'afed to admit to difcourfe
' with himfelf : how many years dof thou find the law was written before
I was created ? Says Mofes , Forty : And doji thou not find , replied Adam,
thefe words therein -, And Adam rebelled againfi his Lord and tranf-
grefed ? which Mofes confefiing, F)ofi thou therefore blame me, con¬
tinued he, for domg that which God wrote of me that I fhould do,
forty years before I was created ; nay, for what was decreed concerning
me fifty thoiifand years before the creation of heaven and earth ? In the
conclufion of which difpute Mohammed declared that Adam had the
better of Mofes *. On the other fide, it is urged in the behalf of
the Motazalites, that Mohammed declaring that the Kadarians and
Morgians had been curfed by the tongues of feventy prophets, and
being afked who the Kadarians were, anfwered, Fhofe who affert that
God predefiinated them to be guilty of rebellion, and yet punifhes them
for it: al Hafan is alfo faid to have declared, that God fent Mo¬
hammed to the Arabs while they were Kadarians, or fabarians , and
laid their fins upon God: and to confirm the matter this fentence
of the Koran is quoted 2 ; When they commit a filthy a Si ion, they J'ay,
We found our fathers praSiifing the fame , and God hath comjnanded
us Jo to do : Say, Verily God commandeth not filthy aSlions 3.

©f the 11. The Sefdtians held the oppofite opinion to the Motazalites in
feft of the refpe(q; t0 the eternal attributes of God, which they affirmed-, making
ejauans. nQ diftindion between the effential attributes and thofe of operation:

and hence they were named Sefdtia?ts, or Attributes. Their doc¬
trine was that of the fir ft Mohammedans, who were not yet acquainted
with thefe nice diftindions : but this fed: afterwards introduced ano¬
ther fpecies of declarative attributes , or fuch as were neceflarily ufed
in hiftorical narration, as hands , face, eyes, &c. which they did not
offer to explain, but contented themfelves with faying they were in
the law, and that they called them declarative attributes +. How¬
ever, at length, by giving various explications and interpretations of
thefe attributes, they divided into many different opinion-s: fome,
by taking the words in the literal fenfe, fell into the notion of a
likenejs or fimilitude between God and created beings ; to which it is
faid the Karaites among the Jews, who are for the literal interpre¬
tation of Mofes' s law, had fhewn them the way 5 : others explained
them in another manner, faying that no creature was like God,

1 Ebn al Atlnr, al Bokhan, apud Poc. p. 236. 2 Chap. 7. p. 119. * Al Motarrezi, a-

judeund. p. 237, 238. 4 Al Shahrcft. apud Poc* Spec. p. 223, s V. Poc. ib. p. 224.

but

Se<5b. V1IT. The Preliminary IDiJcourJe .

but that they neither underftood, nor thought it neceffary to explain

a j-% • /* • i 1 . % /* 1

the precife fignification
of both ;

feem to affirm

fufficient to believe that G

fimilitude

Of this opinion was Malec Ebn Ans , who declared as
to the expreffion of God’s Jitt'mg on his throne , in particular, that
though the meaning is knovcn, yet the manner is unknown ; and that it
is neceffary to believe it, bui
The feds of the Sefdtians

make

Afk

the followers

Abu l Ha/'an al AJI:

who

Motazalite , and the fcholar of Abu Ali al f obbdi, but dif-

from his mafter in opinion as to G

Motazalites

befl

:pedi

left him, and fet up a new fed: of himfelf. The occafion of this
difference was the putting a cafe concerning three brothers, the fit ft

lived in obedience to God, the fecond in rebellion againft

whom

him,

an infant. Al fobba

thought would become of them, anfwered,
rewarded in paradife,

pun

i the firft would be
and the third nei-

punijhed

Af:

if the third

fay, O Lord, if thou hadjl given me longer life , that I might have en-
ircd paradife with my believing brother , it would have been better for me-,
to which replied, that God would an fwer, I knew that if thou

hadjl lived longer , thou wouldf have been a wicked p erf on, and therefore

AP-

didjl thou not take me away while I was an infant , as thou didjl

deferved to be pimijhed for my f,

yobbai could return no other an-

fwer, than that God prolonged his life to give him an opportunity
of obtaining the higheft degree of perfedion, which was beft for

l Af

fame

reafon grant the other a longer life to whom it would have been

equally advantageous; Al yobbai 1
ther the devil poffefled him ? No

pajs

l. e.

pojt

- ~ - J -

Afari , but the majlers aj

The opinions of the Afhdrians were, i. That they allowed the
attributes of God to be diftind from his effence, yet fo as to forbid
any comparifon to be made between God and his creatures 3. This
was alfo the opinion of Ahmed Ebn Hanbal , and David al IJpahdni ,

1 V. eund. ib. 2 Auftor al Mavvahcf, * al Safadi, apud Poc. ubi fup. p.
.Klulec. in vita al Jobbaf. * Al Shahreft. apud Poc. Spec. p. 230.

2^0. &2. Ebn

and

i66

The Preliminary Difcourfe. Se£t. VIII.

and others, who herein followed Malec Ebn Ans , and were fo cau¬
tious of any aflimilation of God to created beings, that they de¬
clared whoever moved his hand while he read thefe words, I have
created with my hand , or firetched forth his finger , in repeating this
laying of Mohammed, 'The heart of the believer is between two fingers
of the Merciful, ought to have his ha?zd and finger cut off 1 j and the
reafons they gave for not explaining any fuch words were, that it is
forbidden in the Koran, and that fuch explications were necelfarily
founded on conyedlure and option, from which no man ought to
fpeak of the attributes of God, becaufe the words of the Koran
might by that means come to be underftood differently from the au¬
thor’s meaning : nay fome have been fo fuperftitioufly fcrupulous in
this matter as not to allow the words hand, face, and the like, when
they occur in the Koran, to be rendred into Perfian or any other
language, but require them to be read in the very original words, and this
they call the Jafe way 2. 2. As to predefcination, they held that

G o d hath one eternal will, which is applied to wliatfoever he willeth ,
both of his own actions and thofe of men, fo far as they are created
by him, but not as they are acquired or gained by them ; that he willeth
both their good and their evil, their profit and their hurt, and as he
willeth and knoweth , he willeth concerning men that which he know-
cth, and hath commanded the pen to write the fame in the preferved
Table : and this is his decree, and eternal immutable counfel and pur-
pofe 3. They alfo went fo far as to fay, that it may be agreeable to
the way of God that man fhould be commanded what he is not
able to perform b But while they allow man fome power, they feem
to redrain ic to fuch a power as cannot produce any thing 77ew ; only
God, fay they, fo orders his providence, that he creates, after , or
under , and together with every created or new power , an action which
is ready whenever a man wills it, and Jets about it: and this a 51 ion
is called Cash, i. e. Acquifition, being in refpedt to its creation, from
God, but in refpedt to its being produced, employed , and acquired,
from ma?i 5. And this being generally efteemed the orthodox opinion,
it may not be improper farther to explain the fame in the words of
fome other writers. The elective adtions of men, fays one, fall
under the power of God alone ; nor is their own power effectual
thereto: but God caufeth to exift in man power and choice-, and
if there be no impediment, he caufeth his add ion to exift alfo, fubjedt

1 Idem, apud cund. p. 228, See. 2 V. Poc. ib. 3 A1 Sltahreft. apud eund. p. 245, &c.
4 Idem, ib. p. 2 -j-6. s Ai Shahreft. apud Poc. .p 245, &c.

167

Se&. VIII. The Preliminary Difcourfe .

to his power, and joined with that and his choice ; which adtion, as
created , is to be aferibed to God, but as produced ’, employed , or ac¬
quired , to man. So that by the acquifitio?i of an adtion is properly
meant a man’s joining or connecting the fame with his power and will,
yet allowing herein no imprejjion or influence on the existence
thereof, fave only that it is fubjedt to his power \ Others, how¬
ever, who are alfo on the fide of al Afhdri , and reputed orthodox,
explain the matter in a different manner, and grant the imprejjion or
influence of the created power of man on his adtion, and that this power
is what is called Acquijition 2. But the point will be ftill clearer, if
we hear a third author, who rehearfes the various opinions, or expli¬
cations of the opinion of this fedt in the following words, viz. A-
bul HaJ'an al Afloari afferts all the adtions of men to be fubjedt to the
power of God, being created by him, and that the power of man
hath no influence at all on that which he is impowered to do ; but
that both the power, and what is fub'iedt thereto, fall under the power
of G o d : al Kadi Abu Beer fays that the efl'ence or flubflancc of the
adtion is the effedt of the power of God, but its being either an
adtion of obedience , as prayer, or an adtion of difobedience , as forni¬
cation, are qualities of the adtion, which proceed from the power
of man : Abd' almalec , known by the title of Imam al Haramein ,
Abu'l TAofein of BaJ'ra , and other learned men, held that the adtions of
men are effedted by the power which God hath created in man,
and that God caufeth to exift in man both power and will , and that
this power and will do neceflarily produce that which man is im¬
powered to do: and Abu Ifhdk al Isfardyeni taught, that that which
maketh imprejjion , or hath mfluence on an adtion, is a compound
of the power of God and the power of man s. The fame author
obferves, that their anceftors, perceiving a manifefl difference between
thofe things which are the effedts of the election of man, and thofe
things which are the neceflary effedts of inanimate agents, deftitute
both of knowledge and choice, and being at the fame time preffed
hy the arguments which prove that G od is the Creator of all things ,
and confequently of thofe things which are done by men, to con¬
ciliate the matter, chofe the middle way, aflerting adbions to proceed
from the power of God, and the acquijition of man-, God’s way of
dealing with his fervants being, that when man intendeth obedience,
God createth in him an adtion of obedience, and when he intendeth

T Au&or Sharh a1. Mawfikcf, apud eund. p. 247. 2 Al Shahrcft. ib. p. 248. 3 Auttor

Sharh al TawaJca, apud eund. ib. p. 248, &c.

dif-

i68

*The Preliminary Difcourfe. Se£t. VIII.

difobedience, he createth in him an adtion of difobedience1; fo that man
feemeth to be the effective producer of his adtion, though he really
be not J. But this, proceeds the fame writer, is again preffed with
its difficulties, becaufe the very intention of the mind is the work of
God, fo that no man hath any ffiare in the production of his own
adtions ; for which reafon the ancients difapproved of too nice an
inquiry into this point, the end of the difpute concerning the fame
being, for the moft part, either the taking away of all precepts pofi-
tive as well as negative, or elfe the affociating of a companion with
G o d, by introducing fome other independent agent befides him.
Thole, therefore, who would fpeak more accurately, ufe this form:
sphere is neither compuljion , nor free liberty , but the way lies between the
- two ; the power and will in man being both created by God, though
the tnerit or guilt be imputed unto man. Yet, after all, it is judged
the fafeft way to follow the fteps of the primitive Mojlems , and,
avoiding fubtle deputations and too curious enquiries to leave
the knowledge of this matter, wholly unto God2, 3. As to mortal

fin

1 Idem, ib. p. 249, 250. 2 Idem, ib. p. 250, 251. I -trull the reader will not be offended

•if, as a farther illuftration of what has been faid on this fubjeft (in producing of which I have pur-
pofely kept to the original Mohammedan expreflions) I transcribe a paffage or two from a poftfcript
iubjoined to the epiftle I have quoted above (§. iv. p. 108.) in which the point of free-will is treated
ex profejp). Therein the Moorijh author, having mentioned the two oppofite opinions of the Ka-
dartans) who allow free will, and the Jabarians , who make man a neceffary agent (the former of
which opinions, he fays, feems to approach neareft to that of the greater part of Chriftians, and
of the Jews) declares the true opinion to be that of the Sonnites , who affert that man hath power
and will to chufe good and evil, and can moreover know he fhall be rewarded if he do well, and
fliall be punifhed if he do ill ; but that he depends notwithftanding on God’s power, and willeth,
if God willeth, but not otherwife. Then he proceeds briefly to refute the two extream opinions,
and flrll to prove tbit of the Kadarians , though it be agreeable to God’s juflice,- inconfiflent with
his attributes of wifdom and power : Sapient i a enim Dei , fays he, comprebendit quicqtiid fuit iff futu-
rum efi ah aternitate in Jinem ufque mundi iff pojlea . Et ita novit ab aterno omnia opera creaturarum ,
five bona , five mala , qua fuerint creata cum potentia Dei, iff ejus libera iff determinata vo Imitate,
ficut ipfi vifutn fuit. Denique novit eum qui futurus erat mains , iff tatnen crcavit eum, iff Jimili ter bo-
num, quern etiam crcavit : neque negari poteft quin,fi ipfi libuijfet, potuiffet omnes creare bonos : pi a cult
tamcn Deo creare bonos iff males , cum Deo foli fit abfolutn iff libera voluntas , iff perfefta elettio, iff non
homin':. Ita en i m Salomon in fuis proverbiis dixit , Fit am iff mortem , bonurn iff malum, divitias iff
.pauper latent , effe iff venire a Deo. Chrifliani etiam dicunt S. Paulum dixijfe in fuis epifiolis ; Dicet
etiam luturn figulo, qtiare facis unum vas ad honorem , iff ahud vas ad contnmeliam P Cum igitur tnifer
homo fuerit creatus a vo Imitate Dei iff potentia, 7iihil aliud potefi tribui ipfi quam ipfe fenfus cognofcendi
iff fentiendi an bene vel male facial. Qucc unica enufa ( id efi, fenfus cognofcendi ) erit ejus gloria vel
poena caufa : per talent enim fenfum novit quid boni vel mail adverfus Dei pracepta fecerit. The opi¬
nion of the Jabarians, on the other hand, he rejedls as contrary to man’s confcioufnefs of his own
power and choice, and incontinent with Go d’s juilice, and his having given mankind laws, to the
obferving or tranfgrefling of which he has annexed rewards and punifhments. After this he pro.
ceeds to explain the third opinion in the following words. Tertia opinio Zunis (i. e. Sonnltarum ,)
yua vera efi, affirmat hornini poteft at ern effe , fed limit at am a ft a caufa , id eft , dependentem d Dei po¬
tent ia iff vo lunt ate, iff propter ill am cognitions m qua de liber at bene vel male facer e, effe dignum patna

i6g

Sect. VIII. The Preliminary Difcourfe.

fin the AJharians taught, that if a believer guilty of fuch fin die
without repentance, hisfentence is to be left to Go d, whether he par¬
don him out of his mercy, or whether the prophet intercede for
him, (according to that faying recorded of him, My intercejfion Jhall
bs employed for thofe among my people who fhall have been guilty of grie¬
vous crimes ,) or whether he punifh him in proportion to his de¬
merit, and afterwards, through his mercy, admit him into paradife:
but that it is not to be fuppofed he will remain forever in hell with
the infidels, feeing it is declared that whoever fhall have faith in his
heart butof the weight of an ant, fhall be delivered from hell-fire *.
And this is generally received for the orthodox dodtrine in this
point, and is diametrically oppofite to that of the Motazalites.

Thefe were the more rational Sefatians , but the ignorant part of them,
not knowing how otherwife to explain the expreflions of the Koran
relating to the declarative attributes, fell into moil grofs and abfurd
opinions, making God corporeal, and like created beings 2. Such were,

2. The Mojhabbehites, or AJJimilators ; who allowed a refemblance
between God and his creatures 3, fuppofing him to be a figure

vel pramio. Mantfeftum eft in a ter nit ate non fuifte ali am potent iam prater Dei noftri omnipotent is , e cu -
jus potentia pen deb ant omnia poftibilia , id eft , qua poterant ejfe, cum ab ipfo fuerint treat a. Sap lent in verb
Dei novit etium qua non funt futnra ; iff potentia ejus, etft non creaverit ea, potuit tamen , ft ita Deo
placuiftet . Ita ?iovit fapientia Dei qua erant impojjibilia , id eft, qua non poterant efie ; qua tamen
nullo paflo pendent ab ejus potentia : ab ejns enim potentia nulla pendent tiifi poftibilia . — Dicitnus enirn a
Dei potentia non pendere ereare Deurn alitim ipfi ftmilem , nec creare aliquid quod move at ur iff quiefcat
fimtti eodem tempore , cum baefint ex impoftibilibus : comprebendit tamen fua fapientia talc aliquid non
pendere ab ejus potentia. — A potentia igitur Dei pendet ft Him quod pot eft efte, iff pofflbile eft ejfe\ qua fem-
per par at a eft dare efte pojjibilibus . Et ft hoc penitus cognof camus , cognofcemus par iter omne quod eft ,
fen futttrum eft, five ftnt opera noftra, five quidvis a Hud, pendere d fola potentia Dei. Et hoc non pri -
■itim intelligitur , fed in genere de omni eo quod eft iff movetur , Jive in c a Its five in terra ;■ iff nec ali¬
en a potentia pot eft imped iri Dei potentia , cum nulla alia potentia abfoluta fit , prater Dei ; potentia
verb noftra non eft a fe, nifi a Dei potentia : iff cum potentia noftra dicitur efte a can fa fua, ideo dicitnus
potenti am noftram ejfe ftraminis comparatam cum potentia Dei : eo enirn mo do quo fir amen movetur a mot u
mar is, ita noftra potentia iff voluntas a Dei potentia . Itaque Dei potentia femper eft par at a ctiam ad
■ccidendum ali quern ; ut ft quis hominem occidat, non dicitnus potentia born inis id fa ft urn, fed atenia
potentia Dei: error enim eft id tribuere potentia bominis. Potentia enirn Dei , dim temper fit parata,
iff ante ipfum hominem , ad occidendum ; ft fold bominis potentia id fa ft urn efte dicerernus, iff

! Alt ate ejus & potentia ; non verb interne. — Hoc eft puneluttl illud indiviftbile iff fee return, quod a pan -
ci fftrn is ' capitur , ut Japientiftimus Sidi Abo Iiamet Elgaceli (i. e. Domnas Abu Harried al Ghazali)
affirmat (cujus fpiritui Dcus concedat gloriam, Amen!) Jequcntibus verbis: Ita abditum iff profun -
dam iff abftrufum eft intelligcre pun Hum illud Liber i Arbitrii , ut neque cbaraclcres ad fcribcndtttn ,
neque till a rati ones ad exprimendum fifficiant, iff omnes , quotquot de has re henti tin: t, baler unt con-
Juft in ripa tanti iff tarn Jpaciofi inaris. 1 A! Shahreft. apud Poc. Spec. p. 758. 2 V. Poe.

Vo. n. 255, See. Abu] far. p. j 67, See. 3 Al Mawakef, apud Poc. ib.

com-

i jo The Preliminary Difcourfe. ' Se£t. VIII

com poled of members or parts, either ipiritual or corporeal, and ca¬
pable of local motion, of alcent and delcenr, &c \ Some of this
fed inclined to the opinion of the Holulians , who believed that the
divine nature might be united with the human in the fame perfon ;
for they granted it poffible that God might appear in a human
form, as Gabriel did : and to confirm their opinion they alledge Mo¬
hammed' & words, that he law his Lord in a mofl beautiful form , and
MoJ'es s talking with God face to face 2. And

3. The Kerdmians , or followers of Mohammed Ebn Keram, called
alfo Mojaff'emians , or Corporalijls ; who not only admitted a refemblance
between God and created beings, but declared God to be corpo¬
real 3. The more fober among them, indeed, when they applied
the word body to God, would be underdood to mean, that he is a
Jelf-fubJifting beings which with them is the definition of body: but
yet fome of them affirmed him to be finite , and circumfcribed either
on all fides, or on fome only, (as beneath , for example,) according to
different opinions 4; and others allowed that he might be felt by the
hand, and feen by the eye. Nay, one David al fawdri went fo far
as to fay, that his deity was a body compofed of fleffi and blood,
and . that he had members, as hands, feet, a head, a tongue, eyes,
and ears; but that he was a body, however, not like other bodies,
neither was he like to any created being: he is alfo faid farther to
have affirmed that from the crown of the head to the bread he was
hollow, and from the bread downward folid, and that he had black
curled hair 5. Thefe mod biafphemous and mondrous notions were
the confequence of the literal acceptation of thofe paffages in the
Koran which figuratively attribute corporeal actions to God, and
of the words of Mohammed , when he faid, that God created man
in his oven image , and that himfelf had felt the fingers of God } which
he laid on his back, to be cold: belides which, this fed: are charged
with fathering on their prophet a great number of fpurious and
forged traditions to fupport their opinion, the greater pare whereof
they borrowed from the fews, who are accufed as naturally prone
to affimilate God to men, fo that they deferibe him as weeping for
Ncah' s hood till his eyes were fore 6. And indeed, though we grant
the fie ics may have impofed on Mohammed and his followers in
many indances, and told them as folemn truths things which thern-
felves believed not or had invented, yet many expreffions of this

' A\ Sh.ihred. a pud eund. ib. p. 226. 2 V. Mnrracc. Prodr. part iii. p. 76. * Al Shah-

reft. uLi fupra. 4 Idem, ibrp. 225. * Iclcui^ ib. p. 226/227. 6 Idem, ib. p. 227, 22S.

kind

Se£b. VIII. The Preliminary LHfcourJe.

kind are to be found in their writings -y as when they introduce God
roaring like a lyon at every watch of the night, and crying, Alas!
that I have laid wafle my houfe , and fuffered my temple to be burnt ,
and fent my children into banifhrncnt among the heathen , &c k

4. The y abarians -, who are the dired opponents of the Kada-
rians , denying free agency in man, and afcribing his actions wholly
unto God2. They take their denomination from al Jabr, which
fignifies necejjity , or compulflon -, becaufe they hold man to be nee cha¬
rily and inevitably conjlrained to ad as he does, by force of G o d’s
eternal and immutable decree 3. This fed is diftinguifhed into fe-
veral fpecies; fome being more rigid and extream in their opinion,
who are thence called pure y abarians , and others more moderate,
who are therefore called middle y abarians. The former will not al¬
low men to be faid either to adi, or to have any power at all, either
operative or acquiring ; afferting that man can do nothing; but pro¬
duces all his actions by necejjity , having neither power, nod' will, nor
choice, any more than an inanimate agent : they alfo declare that re¬
warding and punijhing are alfo the effects of necjjity ; and the fame
they fay of the impofng of commands. This was the dodrine of
the yahmians, the followers of yahm Ebn Safwdn, who likewife
held that paradife and hell will vanifh, or be annihilated, after thofe
who are defined thereto refpedively ill all have entred them, fo that
at laft there will remain no existing being belides GoDf fuppofing
thofe words of the Koran, which declare that the inhabitants of para¬
dife and of hell Jhall remain therein forever , to be hyperbolical only,
and intended for corroboration, and not to denote an eternal dura¬
tion in reality 5. The moderate y abarians are they who aferibe fome
po%ver to man, but fuch a power as hath no influence on the addon:
for as to thofe who grant the power of man to have a certain influ¬
ence on the adion, which influence is called Acquijition, fome 6 will
not admit them to be called y abarians-, though others reckon thofe
alfo to be called middle J 'abarians, and to contend for the middle
opinion between ab joint e necejjity and abjolute liberty, who attribute to man
acquijition, or concurrence in producing the adion, whereby he gaineth
commendation or blame, (yet without admitting it to have any influ¬
ence on the adion,) and therefore make the Aflodrians a branch of
this fed ". Having again mentioned the term Acquijition, we may

1 Talm. Bcracliotli, c. i. V. Foe. nbi fupra, p.
reft, al Maw ft kef, «!v Ebn al KoiTa, a pud Poc. ib. p.
Kbn al Kolia, apud eund. p. 2^9. 245, &rc .
al KoiTa, & al Ma\va!;e.\

228. 2 Y. Abulfarag. p. 168. 5 Al Shah-

23S, Sac. 4 ^Al Shahreft. al Motarezzi, &
Iidcm, ib p. 260. 6 Al Shihrc.h Ebn

perhaps

The Preliminary Difcourfe. Se<5t. VI1T.

perhaps have a clearer idea of what the Mohammedans mean thereby ,
when told, that it is defined to be an aBion direBed to the obtaining
of profit , or the removing of hurt,, and for that reafon never applied
to any adtion of God, who acquireth to himfelf neither profit nor
hurt J. Of the middle or moderate jfabarians , were the Najdrians ,
and the Derdrians. The Najdrians were the adherents of Alliafan
Ebn Mohammed al Najdr , who taught that God was he who cre¬
ated the adtions of men, both good and bad, and that man acquired
them, and alfo that man’s power had an influence on the adtion, or
a certain cooperation , which he called Acquifition ; and herein he
agreed with al AJl:ari 2. The Derdrians were the difciples of Derdr
Ebn Amru , who held alfo that men’s adtions are really created by Gon,
and that man really acquired them 3. The J dbarians alfo fay; that
God is abfolute Lord of his creatures, and may deal with them
according to his own pleafure, without rendring account to any, and
that if he fhould admit all men without diftindfcion into paradife, it
would be no impartiality, or if he fhould caft them all into hell it
would be no injuftice *. And in this particular likewife they agree
with the Ajhdrians , who aflert the fame s, and fay that reward is a
favour from God, and punijhment a piece of jufiice ; obedience be¬
ing by them confidered as a fign only of future reward, and tranf-
greffion as a fign of future punifhment 6.

5. The Morgians-, who are faid to be derived from the fab aria ns
Thefe teach that the judgment of every true believer, who hath
been guilty of a grievous fin, will be deferred till the refurredtion ;
for which reafon they pafs no fentence on him in this world, either
of abfolution or condemnation. They alfo hold that dij'obedience
with faith hurteth not; and that, on the other hand, obedience with

3 Al Shahreft. apud eund; p. 245; 3 I-

5 Al Shahreftani, ubi fup. pag. 252, &c*

1 Ebn al KofTa, apud Poc. ubi fup. p. 240.
dem, ib. 4 Abulfarag. p. 168, &c.

6 Sharh al Tawalea, ib. To the fame effect writes the Moorijb author quoted above, from whom
I will venture to tranferibe the following paflage, with which he concludes his difcourfe on Free¬
will. Intellefilus fere famine nature li novit Deum ejfe reftum judicem & jujlum , qui non aliter afficit
treat uram quam jufte : etiam Deum ejfe abfofatum Demi mm, tsf banc orbis maebinatn ejfe ejus , & ab eo
ere at am ; Deum null is deb ere rat.ionem redd ere, cum quicquid agat , agat jure proprio fibi : it a abfo¬

lute poterit officer e pramio ve! pcena quern vult, cum omnis creatura fit ejus, nee facit cuiquam inju-
riam, etf earn termentis & pcenis atternis afficiat : plus eni?n boni fdf commodi accepit creatura quando
accepit ejfe a J'uo creatore , quam in com modi & damni quando ab eo damn at a eft tff affeSla tor mentis
pern is. Hoc autem intelligitur ft Deus abfolute id facer et. Quando evimDeus,pietate & fnifericordia mot us,
eligit aliquos ut ipR ferviant, Dominus Deus gratia fad id facit ex infinitd bonitate ; quando ali¬
quot derelinquit, & pcenis Iff tor mentis afficit, ex juft it ia £5 reSiitudine. Et tandem dicimtu 0 nines
pcenas ejfe juft as qua a Deo venitint, & noftra tan turn culpa, & omnia bona ejfe a pietate & mifericor-
dia ejus inftnita* 7 Al Shahreft. ubi fup. p. 256.

infir

Secft. VIII. The Preliminary Djcourje .

infidelity profiteth not *. As to the reafon of their name the
learned differ, becaufe of the different fignifications of its root, each

of which they accommodate to feme

fedf

think them fo called

po/ip

Some

that

is, efleetn works to be inferior in degree to intention and profeffion

e the reafon of the
heinous {inner till

- - - hoP

obedience with faith hurteth not, &c. others
name to be, their deferring the fentence of t
the refurre6lion and others, their degrading of Ali, or removing
him from the firft degree to the fourch for the Morgians , in feme
points relating to the office of Imam , agree with the Khdrejites.
This fetft is divided into four fpecies: three of which, according as
they happen to agree in particular dogms with the Khdrejites , the
Kadarians , or the Jabarians , are diftinguifhed as Morgians of thole

lefts, and the fourth is that of the pure Marg
cies is again fub-divided into five others 5.

Baft.

both of a fed; of the Morg

ans ; which laft fpe-
: opinions of Mokatel
called Thaubaiiians^

Ihould not be omitted. The former afferted that difobedience hurts
not him who profeffes the unity of God, and is endued with
faith; and that no true believer fhall be caft into hell: he alfo
taught that God will furely forgive all crimes befides infidelity ;
and that a difobedient believer will be punifhed, at the day' of refur-
reftion, on the bridge 6 laid over the midft of hell, where the flames
of hell-fire fhall catch hold on him, and torment him, in proportion
to his difobedience, and that he fhall then be admitted into para-
dife 7. The latter held, that if God do caft the believers guilty of
grievous fins into hell,, yet they will be delivered thence after they
fhall have been fufficiently punifhed; but: that it is neither poffible

Aft

j J fhould

which, as has been obferved, was the opinion of al
III. The Khdrejites are they who depart or revolt from the lawful Of the
prince eftablifhed by public confent; and thence comes their name, ofP^
which fignifies revolt ers or rebels 8. The firft who were fo called.

were twelve

men

muting the decifion of his

Seft

from Alit after they had
taking offence at his fub-

Kbalift

Mo aw iy ah

difputed with him, to arbitration, though they themfelves had firft

1 Abulfar. p. 169. * Al Firauz.

top* p. 254, &c. 1 Idem, ibid,

P • ‘-57. s Idem, ib. p. 260,

3 Ebn al Athir, Al Motarrezi.
6 See before, IV- P- 91.

4 Al Shahrefh ubi
7 Al Shahrefl. ubi fnpra.

obliged

174

The Preliminary Difcourfe.

Sea. VIIL

obliged him to it
ciarians ; becaufe th

Thefe were alfo called Mohakkemites , or Judi-
: reafon which they gave for their revolt was,
that AH had referred a matter concerning the religion of God to
the judgment of men, whereas the judgment , in fuch cafe, be¬
longed only unto God".
chiefly in two things.

The herefy of the Khdrejites confided
i. In that they affirmed a man might be

though he was not of

promoted to the dignity of Imam, or prince,
the tribe of Koraifh, nor even a freeman, provided he was a juft and
pious perfon, and endued with the other requifite qualifications ; andal-
fo held, that if the Imam turned afide from the truth, hemightbeput
to death or depoled ; and that there was no abfolute neceftity for any
Imam at all in the' world. 2. In that they charged Ali with fin, for
having left an affair to the judgment of men, which ought to have
been determined by God alone ; and went fo far as to declare him
guilty of infidelity, and to curfe him, on that account 3. In the
38th year of the Hejra, which was the year following the revolt, all
thefe Kharejltes who perfifted in their rebellion, to the number of
four thoufand, were cut to pieces by Ali, and as feveral hiftorians4

UUU

write, even to a man: but ethers fay nine of them efcaped,
that two fled into Oman , two into Kerman, two into Sejejldn, two
into McJ'opotamia, and one to Tel Mazvrun ; and that thefe propagated
their herefy in thole places, the fame remaining there to this day 5.
The principal fedts of the Khdrejites , befides the Mohakkemites above-
mentioned, are fix ; wrhich, though they greatly differ among thetn-
iclves in ocher matters, yet agree in thefe, viz. that they abfolutely
rejcCl Othmdn and Ali, preferring the doing of this to the greatefl
obedience, and allowing marriages to be contracted on no other terms;
that they account thole who are guilty of grievous fins to be infi-

r • /

dels; and that they hold it neceftary to relift the Imam when he
tranfgrelfes the law. One leCt of them cleferves more particular no¬
tice,

The IVdidians ; fo called from al Wahl, which lignifies the threats
denounced by God againft- the wicked. Thefe are the antagonifts
of the Morglans, and affert that he who is guilcy of a grievous lin
ought to be declared an infidel or apoftate, and wall be eternally

punifhed in hell, though he were a true believer

. 6 .

hi eh

opinion

theirs, as has been oblerved, occafioned the firft rife of the Motaza -

1 See Oi/c y’s Hill, of the Same. V. i. p. Co, & c.

2 A! Shahrcft. uhi hip. n.

’ r-

derp, ib. 4 AbtfJfeda, aljinnabi, F.lmacinus, p. 40. s Al Sh.dircfh'mi. See 0< h ’•'y''’ Hdt.
of the Saracens, ubi iup. p. 63. 6 AbuJf’ir. p. 169. Al Sluhrdl. aped Foe. Spec. p. 256.

It i • r

i i ** ; ‘

Sect VIII. The Prelimmary Difcourfe.

Hies. One y a afar Ebn Mob ajhjl: at , of the fed of the Modi: ami ans ,
was yet more fevere than the Wdidians , pronouncing him to be a re¬
probate and an apoftate who Steals but a grain of corn *.

IV. The Shiites are the opponents of the Khdrejites : their name
properly Signifies feclaries or adherents in general, but is peculiarly
tiled to denote thofe of Ali Ebn Abi I'dleb ; who maintain him to be
lawful Khalif and" Imam , and that the fupream authority, both in
spirituals and temporals, of right belongs to his descendants, not¬
withstanding they may be deprived of it by the injustice of others,
or their own fear. They alfo teach, that the office' of Imdm is not
a common thing, depending on the will of the vulgar, fo that they
may fet up whom they pleafe ; but a fundamental affair of religion, and
an article which the prophet could not have negleded, or left to the
fancy of the common people 3 : nay fome, thence called Imdmians , go
fo far as to aSTert, that religion confifts Solely in the knowledge of the
true Imdm a The principal feds of the Shiites are five, which are
fub-divided into an aim oft innumerable number ; fo that fome under¬
stand Mohammed' s prophecy of the feventy odd feds, of the Shiites
only. Their general opinions are, i. That the peculiar designation
of the Imdm., and the testimonies of the Koran and Mohammed con¬
cerning him, are neceSTary points. 2. That the Imams ought neceSla-
rily to keep themfelves free from light fins as well as more grievous.
3. That every one ought publickly to declare wTho it is that he ad¬
heres to, and from whom he Separates himfelf, by word, deed, and
engagement j and that herein there Should be no diflimulation. But
in this laft point fome of the Zcidians , a fed: fo named from Z eid,
the fon of Ali furnamed Zein al abedin , and great grandfon of Ali,
dillented from the reft of the Shiites 4. As to other articles, wherein

they agreed not, fome of them came pretty near to the notions of
the Motazalites, others to thofe of the Mojhab be bites, and others to
thofe of the Sonnites 5. Among the latter of thefe Mohammed al
ddker , another fon of Zein al dbed/ns, feerns to claim a place : for
his opinion as to the will of Go d was, that God willeth fbmething
ni us, and fomethingynw us, and that what he willeth from 11s he
hath revealed x. ous ; for which reafon he thought it prepoflerous that we

Should employ our thoughts about thofe things which God willeth
in us, and negled thofe which he willeth from us: and as to God’s
c,.cree, he held that the way lay in the 1 middle , and that there was

or the

fe£t of the
Shiites .

V. Poc. ib. p. 257.

2 Al Shahrcft. ib. p. 261. Abulf.ir. p. 169.

Slip.hrclt. ib.

^ %

4 Idem, ib. V. D’Herbcl. Bibl. Orient* Art. Schiah.

s V7. Poc- ib.

• 1

t ** ^ t r 1 f*

T’he Preliminary Difcourfe

neither ccmpulfion, nor free liberty \ A

Sea:. VIII,

Khattabiam

or difciples of
T h e fe

Abtil Khattab , is too peculiar to be omitted.

paradift

han the pleafures of this
and that the world will

« ivor hi , and hell-fire to be the pains thereof,
never decay : which proportion being firft laid down, it is no won¬
der they went farther, and declared it lawful to indulge themfelves
in drinking wine and whoring, and to do other things forbidden by

commanded

Ali

dams fo far, that they tranfgreffed all bounds of reafon and decency;

iwiuv the nr ....v v.. *» „ .

were fo highly

name from their excefiv
sorted therewith, that i

T he Gho¬
ul for their Imams ,
raifed them above

the degree of created beings, and attributed divine properties to them;
tranfgreffing on either hand, by deifying of mortal
making

men

God, and another while they liken G

for one while they liken one of their Im

aim

The

febts of thefe are various, and have various appellations in different
countries. Abd'allah Ebn Saba (who had been a Jew , and had af¬
ter ted the fame thing of JoJhua the fon of Nun) was the ring-leader
of one of them. This man gave the following falutation to Ali ,
viz. Thou art Thou, i. e. Thou art God: and hereupon the Gho-
la'ites became divided into feverat fpecies ; fome maintaining the
fame thing, or fomething like it, of Ali , and others of fome of one

affirmin

again in the clouds, and fill the earth with juftice +. But howmuch-
foever they difagreed in other things, they unanimoufly held a me-
tempjychofis , and what they call a l Hold l , or the defeent of God on
his creatures ; meaning thereby that God is prefent in every place,
and fpeaks with every tongue, and appears in l'ome individual per-
fon s : and hence fome of them after red their Imams to be prophets ,
and at length gods 6. The NoJ'airians and the Ijhdkians taught that
fpiritual fubflances appear in g roller bodies ; and that the angels and

the devil have appeared in this manner. They aifo aflert that God

men

after Moh am-

med, there hath been no man more excellent than AH, and, after
him, his Ions have excelled all other men, that God hath appeared
in their form, fpoken with their tongue, and made ul'e of their

1 Ai Slnhreft. ib. p. 263. 2 Idem, & Ebn al Kolia, ib. p. 260. See. * Idem, ibid

4 Idem, ib. p. 264. V. Mar race. Prodr. pan. iii. p. So> cvec. ‘ hie::), ib 0. 265. *' V.

JD’Herbcl. Bibl. Or. Art. IlaUcm beamriJlati.

hands,

i?7

Se<ft. VIII. (the Preliminary Difcourje.

hands, for which reafon, fay they, we attribute divinity to them *.
And to fupport thefe blafphemies, they tell feveral miraculous things
of Ali, as his moving the gates of Khaibar 2, which they urge as a
plain proof that he was endued with a particle of divinity and with
fovereign power, and that he was the perfon in whofe form God
appeared, with whofe hands he created all things, and with whofe
tongue he publifhed his commands ; and therefore they fay he was
in being before the creation of heaven and earth 3. In fo impious
a manner do they feem to wreft thofe things which are faid in fcrip-
t ure of Christ, by applying them to Ali. Thefe extravagant
fancies of the Shiites , however, in making their Imams partakers of
the divine nature, and the impiety of fome of thofe Imams in lay¬
ing claim thereto, are fo far from being peculiar to this fedt, that
moft of the other Mohammedan fedts are tainted with the fame mad-
nefs; there being many found among them, and among the Sufis
efpecially, who pretend to be nearly related to heaven, and who
boaft of ftrange revelations before the credulous people It may
not be amifs to hear what al Ghazali has written on this occafion.
Matters are come to that pafs , fays he, that fome boaji of an union
with God, and of difcourfng familiarly with him , without the interpoji-
tion of a vail , faying , It hath been thus faid to us , and W ? have thus
fpoken ; off e Sling to imitate Hofein al Hallaj, who was put to death for
fome words oj this kind uttered by him , he having faid (as was proved
by credible witneffes,) I am the Truth 5, or Abu Yazid al Baflami, of
whom it is related that he often ufed the exprefion , Sobhani, i. e. Praife
be unto me 6 ! But this way of talking is the caufe of great mifchief
among the common people ; infomuch that husbandmen , negleSling the
tillage of their land, have pretended to the like privileges j nature being
tickled with difcourfes of this kind, which furnijh men with an excufe
for leaving their occupations, under pretence of purifying their foulsy
and attaining I know not what degrees and conditions. Nor is there any
thing to hinder the mojl fupid fellows from fortning the like pretenfionsy
and catching at Juch vain exprejfions : for whenever what they fay is
denied to be true , they fail not to reply , that our unbelief proceeds from
learning and logic ; affirming learning to be a vail , and logic the work of
the mind ; whereas what they tell us appears only within , being difeovered
by the light of truth. But this is that truth the Jparks whereof have

1 Idem, ib. Abulfar. p. 169. 2 See Prid, Life of Mah. p. 93. 3 Al Shah, ubi fupr.

p. 266. 4 Pocock, Spec. p. 267. 5 V. D’Herbel. Bibl. Orient, Art. H^Ilage. 6 V.

Ibid. Art. Baftham.

flown

a a

’The Preliminary Difcourfe. Sedt. VIII,

flo-ivn into fever al countries , and occafioned great mifchiefs ; f'o that it is
■more for the advantage of G o d’j true religion to put to death one of
thof'e 0.0 ho utter fuch things, than to beflow life on ten others \

Thus far have we treated of the chief fedts among the Mohammedans
of the fir ft ages ; omitting to fay any thing of the more modern
fedts, becaufe the fame are taken little or no notice of by their own
writers, and would be of no ufe to our prefent defign a. It may be
proper, however, to mention a word or two of the great fchifm at this
day fubfifting between the Sonnites and the Shiites , or partifans of Ali,
and maintained on either fide with implacable hatred and furious
zeal. Tho’ the difference arofe at firft on a political occafion, it has
notwithftanding been fo well improved by additional circumftances,
and the fpirit of contradidlion, that each party deteft and anathe¬
matize the other as abominable heretics, and farther from the truth
than either the Chrifians or the ffews *. The chief points where¬
in they differ are, i. That the Shiites rejedt Abu Beer , Omar, and
Qthrndn , the three firft Khalifs, as ufurpers and intruders ; whereas
the Sonnites acknowledge and refpedt them as rightful Imams. 2. The
Shiites prefer Ali to Mohammed, or, at leaft, efteem them both
equal; but the Sonnites admit neither ^/z, nor any of the prophets,
to be equal to Mohammed. 3. The Sonnites charge the Shiites with
corrupting the Koran, and negledting its precepts; and the Shiites
retort the fame charge on the Sonnites . 4. The Sonnites receive the
Sonna, or book of traditions of their prophet, as of canonical au¬
thority ; whereas the Shiites rejedt it as apocryphal and unworthy
of credit. And to thefe difputes, and fome others of lefs moment,
is principally owing the antipathy which has long reigned between
the ‘Turks , who are Sonnites, and the Perfans, who are of the fedl
of Ah. It feems ftrange that Spinofa, had he known of no other
fchifm among the Mohammedans, fhould yet never have heard of
one fo publickly notorious as this between the Turks and Perfians-,
but it is plain he did not, or he would never have affigned it as the
reafon of his preferring the order of the Mohammedan church to
that of the Roman, that there have arifen no fchifms in the former
fince its birth 4.

1 Al Ghazuli, apud Poc. ubi fup. * The reader may meet with Tome account of them in
Rycaju' S State of the Odom. Empire, 1. 2. chap. 12. 3 V. ib. ch. 10. Sc Chardin. Voy. dc

Per!e, T. .11. p. 169, 170, See. 4 The words of Spinofa are; Ordinern Romance cccle(i<c> - -

politician iff plurimis liter of urn ejje fateur ; nec ad decipiendam plcbem , iff bominum aniinoi coerccnduui
cA/imoiilorem ijlo erode rem> ni or do Mahumedanzc ec cleft re ejfit> qui longe ctindcm antccellit . Nam &
quo tempore bac fnperjlitio lncepit> nulla in corum ecc/ejia fchifm ata orta funT Opera Fofth. p. 613.

Setff. VIII.

The Preliminary Difcourje.

As fuccefs in any project feldom fails to draw in imitators, Mo - Of per-

hammed' s having railed himfelf to fuch a degree of power and re- t°ndingCto
putation by acting the prophet, induced others to imagine they prophefy
might arrive at the fame height by the fame means. His moft con-
Siderable competitors in the prophetic office were Mofeilama and al and ft nee.

iiderable competitors in the prophetic ofhee were Mojeilama and al and ft nee.
Afwad, whom the Mohammedans ufually call the two lyars.

The former was of the tribe of Honeifa , who inhabited the pro- of Mfci-

vince of TTamdma , and a principal man among them. He headed 1a>na.
an embaffy fent by his tribe to Mohammed in the ninth year of
the Hejra , and profeffed himfelf a Mojlem 1 : but on his return home,
considering that he might poffibly Share with Mohammed in his
power, the next year he fet up for a prophet alfo, pretending to be
joined with him in the commiffion to recal mankind from idolatry
to the worffiip of the true God1; and he published written reve¬
lations, in imitation of the Koran , of which Abu Ifaragius 3 has pre-
ferved the following paffage, viz. Now hath God been gracious unto
her that was with child , and hath brought forth from her the foul ,
which runneth between the peritonaeum and the bowels. Mofeilama , hav¬
ing formed a confiderable party among thofe of Honeifa , began to
think himfelf upon equal terms with Mohammed , and fent him a
letter, offering to go halves with him in thefe words : Fro?n
Mofeilama the apojile of G o d, to Mohammed the apofle of G o d.
Now let the earth be half mine , and half thine. But Mohammed ,
thinking himfelf too well eSlabliffied to need a partner, wrote him
this anfwer: From Mohammed the apofle of God, to Mofeilama the
lyar. The earth is G o d’j he giveth the fame for inheritance unto
fuch of his Jervants as he pleafeth ; and the happy ijjue fall attend
thofe who fear him 5. During the few months which Mohammed
lived after this revolt, Mofeilama rather gained than loft ground, and
grew very formidable ; but Abu Beer , his fucceffor, in the eleventh
year of the Hejra , fent a great army againft him, under the com¬
mand of that confummate general Khdled Ebn al Walid , who en¬
gaged Mofeilama in a bloody battle, wherein the falfe prophet hap¬
pening to be Slain by Waif a , the negro Slave who had killed Ham¬
za at Ohod, and by the fame lance 6, the Mofems gained an entire
victory, ten thoufand of the apoftates being left dead on the fpot,
and the reft returning to Mohammedifm

1 Abulfed. p- i 6o. 2 Idem, Elmac. p. 9. 3 Hitt. Dynaft. p. 164.

Tup. s Al Beidawi, in Ko r. c. 5. 6 Abulfed. ubi (up. 7 Idem, ib.

Elmac. p, 16, &c. See Ock ley's Hilt, of the Sd.rac. Vol. I. p. 15? &c.

a a 2

A Abulfed. ubi

Abulhuag. p. 173.

i So

Of tf.' Aj

<u\ni al

Ar.fi, .

'The Preliminary Difcourfe. Sedt. VIII.

Al Afwad , whofe name was Aihala , was of the tribe of and
governed that and the other tribes of Arabs defcended from Madh-
haj \ This man was likewife an apoftate from Mohammedifm , and
fet up for himfelf the very year that Mohammed died*. He was
furnamed Dhulhemdr , or the o/' the afs , becaufe he ufed fre¬

quently to fay, The majier of the afs is coming unto me 3 j and pre¬
tended to receive his revelations from two angels named Sohaik and
Shoraik 4. Having a good hand at legerdemain, and a fmooth
tongue, he gained mightily on the multitude by the ftrange feats
which he fhewed them, and the eloquence of his difcourfe s : by
thefe means he greatly encreafed his power, and having made him¬
felf matter of Najrdn and the territory of al Fayef 6, on the death
of Badhdn , the governor of Taman for Mohammed , her feized that
province alfo, killing Shahr , the Son of Badhdn , and taking to wife
his widow, whofe father, the uncle of Firuz the Deilamite , he had
alfo flain 7. Thefe news being brought to Mohammed , he fent to his
friends, and to thofe of Hamdan ; a party of whom, confpiring with
Kais Ebn Abd'al Taghtitb, who bore al Afwad a grudge,, and with
Firuz and al AJwad's wife, broke by night into his houfe, where
Finiz furprized him and cut off his head. While he was difpatch-
ing he roared like a bull; at which his guards came to the chamber
door, but were fent away by his wife, who told them the prophet
was only agitated by the divine infpiration. This was done the very
night before Mohammed died. The next morning the confpirators
caufed the following proclamation to be made, viz. I bear witnefs
that Mohammed is the apoftle of God, and that Aihala is a lyar ;
and letters were immediately fent away to Mohammed , with an ac¬
count of wrhat had been done : but a mettenger from heaven out-
ftripped them, and acquainted the prophet with the news, which he
imparted to his companions but a little before his death ; the letters
themfelves not arriving till Abu Beer was chofen Khalif. It is faid
that Mohammed on this oceafion told thofe who attended him, that

before the day of judgment thirty more impoftors, bettdes MoJ'eilama
and al Afwad , fhould appear, and every one of them fet up for a

prophet. The whole
iion to his death, was

time from the beginning
about four months 3.

al A/wad’s rebel-

1 Al Suiidli. a pud Gugnier. In not. ad Abulf. vil. Moh. p. 158.
Luffed, ubi k»p. 4 Al Sohciii, ubi fupra. s Abulfcd. ubi fupr.

fupr. 7 ldem; al Jarmubi, ubi fup. y Idem, ibid.

2 Elmac. p. 9. 3 A-

6 Idem, Sc Elmac. ul I

SecSt. VIII. The Preliminary Dijcourje. 1 8 1

In the fame eleventh year of the Hejra , but after the death of of 'To!ei-
Mohammed ', as feems mod probable, Toleiha Ebn Khovo ailed fet up 'a‘
for a prophet, and Sejaj Bint al Mondar 1 for a prophetefs.

Toleiha was of the tribe of Afad, which adhered to him, together
with great numbers of the tribes of Ghatfan and Tay. Againft them
likewife was Khaled fent, who engaged and put them to flight, obliging
Toleiha with his fhattered troops to retire into Syria , where he ftaid
till the death of Abu Beer : then he went to Omar and embraced
Mohammedifm in his prefence, and having taken the oath of fidelity
to him, returned to his own country and people z.

Sejaj , furnamed Omm Sddery was of the tribe of Tamim , and the Of Sejaj.
wife of Abu Cahdalay a foothfayer of Tamama. She was followed not
only by thofe of her own tribe, but by feveral others. Thinking
a prophet the mofl proper hufband for her, fhe went to MoJeilamay
and married him; but after fhe had ftaid with him three days, fhe
left him, and returned home 3. What became of her afterwards I
do not find. Ebn Shohnah has given us part of the converfation which
palTed at the interview between thofe two pretenders to infpiration ;
but the fame is a little too immodeft to be tranflated.

In fucceeding ages feveral impoftors from time to time ftarted
up, moft of whom quickly came to nothing: but fome made a
confiderable figure, and propagated fedls which continued long after
their deceafe. I fhall give a brief account of the moft remarkable
of them, in order of time.

In the reign of al Mohdi, the third Khalzf of fhe race of alotaiMo-
Abbds, one Hakem Ebn Hdjhetn +, originally of Meru in Khorafdn , kanna-
who had been an undersecretary to Abu Mojlem ,. the governor of
that province, and afterwards turned foldier, paffed thence into
Mawardl Inahr, where he gave himfelf out for a prophet. He is
generally named by the Arab writers al Mokamia , and fometimes al
Borkai , that is the vailed , becaufe he ufed to cover his face with a
vail, or a gilded mafic, to conceal his deformity, having loft an eye
in the wars, and being otherwife of a defpicable appearance; tho’
his followers pretended he did it for the fame reafon as Mofes did,
viz. left the fplendor of his countenance fhould dazzle the eyes of
the beholders. He made a great many profelytes at Nakhjhab and'

Kajh} deluding the people with feveral juggling performances, which

1 Ebn Shohnah fcf Elmacinus call her the daughter of al Harclh.
iieulfuvi, in K.or. c. 5. 3 Ebn Shohnah. V- t.lmac. p. 16. **■

so Ebn Shohnah. ■

2 Elmac. p. 16. al
Or Ebn A hi, according

they

The Preliminary Difcourfe . Se£t. VIII,

they fwallowed for miracles, and particularly by cauflng the appear¬
ance of a moon to rife out of a well for many nights together;
whence he was alfo called, in the Perjian tongue, Sdzendeh mab , or
the moon-maker. This impious impoftor, not content with being re¬
puted a prophet, arrogated divine honours to himfelf, pretending
that the deity relided in his perfon : and the dodlrine whereon he
built this, was the fame with that of the Gho/a'ites abovementioned,

affirmed a tranfmig

J ^ X

thefe latter days, (of which opin
but the particular dodtrine of
whom the deity had laid refided,

ets and holy men, from Adam to
1 was alfo Abu Mojlem himfelf 1 ;)
Mokanna was, that the perfon in
/as the aforefaid Abu Modem, and

that the fame had, fince his death, paffed into himfelf. The

Mokanna

made himfelf matter

fled places in the neighbourhood of the cities

mentioned

growing daily more and more

Khali f was

obliged to fend an army to reduce him ; at the approach whereof al
Mokanna retired into one of his ftrongeft fortrefles, which he had
well provided for a fiege, and fent his emiffaries abroad to perfuade
people that he railed the dead to life, and knew future events. But be¬
ing ftraitly befieged by the Khalif* s forces, when he found there was
no poffibility for him to efcape, he gave poifon in wine to his
whole family and all that were with him in the caftle, and when
they were dead he burnt their bodies, together with their cloaths and
all the provifions, and cattle ; and then, to prevent his own body’s
being found, he threw himfelf into the flames, or, as others fay,
into a tub of aqua forth, or fome other preparation, which con-
fumed every part of him, except only his hair: fo that when the
befiegers c.ntred the place they found no creature in it, fave one of
al Mokanna' s concubines, who, fufpedting his defign, had hid her-
felf, and difcovered the whole matter. This contrivance, however,
failed not to produce the effedt which the impoftor defigned among
the remaining part of his followers ; for he had promifed them

that his foul fhould tranfmigrate into the form of a grey-headed
man, riding on a greyifh beaft, and that after fo many years, he
would return to them, and give them the earth for their pofleffion:
the expectation of which promife kept the fedt in being for feveral

* This c

fcr.hiSy r.ncl

.Rein. B.

xpWm a doubt of Mr. Ba\Ie concerning a pafiage of Elmacinus , as
corrcdlcd by B:J]>lcr . V. Bavle, DidL Hilt. Art. Ab limit Jli mu s ,

tranfl.Ued by Er~
vers la fin, &

ages

1 83

Sedh. VIII. *The Preliminary JDifcourfe .

ages after *, under the name of Mobeyyidites , or, as the Perjiam call
them, Sejid jamebghidn , i. e. the cloathed in white , becaufe they wore
their garments of that colour, in oppolition, as is fuppofed, to the
Khalifs of the family of Abbas , whole banners and habits were
black. The hiftorians place the death of al Mokanna in the i62d,
or 163d year of the H.ejra 2.

In the year of the Hejra 201, Bdbec} furnamed al Khorremi , and Of Bdbec
Khorremdiny either becaufe he was of a certain diftridt near Ardebil a! Khurre
in Adherbijdn , called Kborrem , or becaufe he inftituted a merry re¬
ligion, which is the fignification of the word in Perfian , began to take
on him the title of a prophet. I do not find what dodtrine he
taught ; but it is faid he profelfed none of the religions then known
in Afia. He gained a great number of devotees in Adherbijdn and
the Pcrfan Irak , and grew powerful enough to wage war with the
Khali f al Mdmun , whofe troops he often beat, killing feveral
of his generals, and one of them with his own hand ; and by
thefe victories he became fo formidable that al Motafem , the fuccef-
for of al Mdmun , was obliged to employ the forces of the whole em¬
pire againft him. The general fent to reduce Bdbec was Afjhid , who
having overthrown him in battle, took his caftles one after another
with invincible patience, notwithftanding the rebels gave him great
annoyance, and at laft {hut up the impoftor in his principal fortrefs; which
being taken, Bdbec found means to efcape thence in difguife, with fome
of his family and principal followers j but taking refuge in the ter¬
ritories of the Greeks , was betrayed in the following manner. Sahel ,
an Armenian officer, happening to know Bdbec , enticed him, by of¬
fers of fervice and refoedf, into his power, and treated him as a
mighty prince, till, when he fat down to eat, Sahel clapt himfelf
down by him ; at which Bdbec being furprized, afked him how he
dared to take that liberty unaffied ? It is true , great king , replied Sa¬
hel, 1 have committed a fault ; for who am 1 , that I Jhould fit at
your majejlys table F And immediately fending for a fmith, he made
life of this bitter farcafm, Stretch forth your legs , great king , that this
man may put fetters on them. After this Sahel fent him to AfjMd ,
tho’ he had offered a large fum for his liberty, having firft ferved
him in his own kind, by caufing his mother, lifter, and wife, to

in the days of Abu if nr agin s > who lived above Hve hundred years after
; and may, for ought I know, be fo flill. 2 Ex Abu’lfarag. Hill.

1 They were a fe£l
this extraordinary event ; ana may
Dyn. p. 226. Lobb al Tawai ikh, Ebn Shohnah, al Tabari, & Khonchmir,

Orient, Art, Hakem Ben Hal eh cm,

V. D’Hcrbel. Bibl.

Of M«h-
tku. ' L b n
Tanj.

Of tha
Ktirnui-
tidns.

*The Preliminary Difcourfe. SeA. VIII.

be rav idled before his face *, for fo Babec ufed to treat his prifoners.
Afjhid , having the arch-rebel in his power, conduced him to al
Motafem , by whofe order he was put to an ignominious and cruel
death. This man had maintained his ground againft the power of
the Khalijs for twenty years, and had cruelly put to death above
two hundred and fifty thoufand people j it being his cuftom never
to fpare man, woman or child, either of the Mohammedans or their
allies *. The fe&aries of Babec which remained after his death,
fcem to have been entirely difperfed, there being little or no mention

made of them by hiftorians.

About the year 2^5, one Mahmud Ebn Faraj pretended to be
MoJ'es refufcitated, and plaid his part fo well that feveral people be¬
lieved on him, and attended him when he was brought before the
Khali f al Motawakkel That prince, having been an ear-witnefs of
his extravagant difcourfes, condemned him to receive ten buffets from
every one of his followers, and then to be drubbed to death j which
was accordingly executed ; and his difciples were imprifoned till they

came to their right minds 2.

The Karmatians , a fedt which bore an inveterate malice againft
the Mohammedans , began firft to raife difturbances in the year of the
Hejra 278, and the latter end of the reign of al Motamed. Their
origin is not well known ; but the common tradition is, that a poor
fellow, whom fome call Karmata , came from Khuziftan to the villages
near Cufat and there feigned great fandtity and ftridtnefs of life, and
that God had injoined him to pray fifty times a dlay, pretending alfo
to invite people to the obedience of a certain Imam of the family of
Mohammed : and this way of life he continued till he had made a
very great party, out of whom he chole twelve, as his apoftles, to
govern the reft, and to propagate his dodtrines. But the governor
of the province, finding men negledted their work, and their huf-
bandry in particular, to fay thofe fifty prayers a day, feized the fel¬
low, and having put him in prifon, fwore that he fhould diej which
being over-heard by a girl belonging to the governor, fhe, pitying
the 1-nan, at night took the key of the dungeon from under her
mailer’s head as he flept, and having let the prifoner out, returned
the key to the place whence fhe had it. The next morning the go¬
vernor" found the bird flown ; and the accident being publickly known
railed great admiration, his adherents giving it out that God

AIiiilf.ir.iST p. 7.52, &c. Ehnacin. p. 141, &c.
- EL'ii Sliolmah. V. D’Hcrbel. p. 537.

& Khondamir.

V. D’Herbel. Art. Ba¬
llad

1 °5

Sedt. VIII. 'The, Preliminary Dijcourje.

had taken him into heaven. Afterwards he appeared in another
province, and declared to a great number of people he had got about
him, that it was not in the power of any to do him hurt ; notwith¬
standing which, his courage failing him, he retired into Syria, and
was not heard of any more. His fedt, however, continued and en-
creafed, pretending that their mailer had manifeiled himfelf to be a
true prophet, and had left them a new law, wherein he had changed
the ceremonies and form of prayer ufed by the Mofems , and intro¬
duced a new kind of fail ; and that he had alfo allowed them to
drink wine, and difpenfed with feveral things commanded in the
Koran. They alfo turned the precepts of that book into allegory;
teaching that prayer was the Symbol of obedience to their Imam ,
and failing that of Silence, or concealing their dogms from ftrangers:
they alfo believed fornication to be the iin of infidelity; and the guilt
thereof to be incurred by thofe who revealed the myfteries of their
religion, or paid not a blind obedience to their chief. They are fa id
to have produced a book, wherein was written (among other things,)

In the name of the mof merciful God. A1 Faraj Ebn O diman of
the town of Nafrana faith, that Chriil appeared unto him in a hitman
form , and faid, 'Thou art the invitation : thou art the demonf ration :
thou art the camel : thou art the beafl : thou art John the fon of Za-
charias: thou art the Holy Ghofl l. From the year above-mentioned
the Karmatians , under feveral leaders, gave almoft continual diflurb-
ance to the Khalifs and their Mohammedan fubjedts for feveral years ;
committing great diforders and outrages in Chaldea , Arabia , Syria,
and Mefopotamia , and at length eflablifhing a considerable principali¬
ty, the power whereof was in its meridian in the reign of Abu
Phaher , famous for his taking of Mecca , and the indignities by him
offered to the temple there, but which declined foon afccr his time
and came to nothing a.

To the Karmatians the Ifmaelians of Afia were very near of kin, The //C
if they were not a branch of them. For thefe, who were alfo mutilans.
called al Moldhedah, or the Impious, and by the writers of the hif-
tory of the holy wars, AJfajfns , agreed with the former in many re-
fpedls ; fuch as their inveterate malice againfl thofe of other religions,
and efpecially the Mohammedan, their unlimited obedience to their
prince, at whofe command they were ready for affafiinations, or any
other bloody and dangerous enterprize, their pretended attachment to

1 Apud Abulfar. p. 275. 2 Ex Abulfar. ibid. Elmacino, p. 174, &c. Ebn Shohnah, IChon*

A\mir. V. D’Herbel. Art. Carmath.

b b a

1 86

And Pi-

O i r.l M:~

Of Baba.

a certain Imam of the houfe of' Alt, See. Thefe Ifmaelicm in the
year 483 polieffed themfelves of al Jebdl, in the Perfian Irak , un¬
der the conduct of Ha fan Sabah ; and that prince and his defeen-
dancs enjoyed the fame for an hundred and feventy one years, till the
whole race of them was deflroyed by Holagu the ‘Tartar *.

The Bdtenitcs, which name is alfo given to the Ifmaelians by fome
authors, and likewile to the Karmatians 2, were a ftdt which pro-
feffed the fame abominable principles, and were difperfed over feveral
parts of the eaft 3. The word fignifies Efoterics , or people of inward
or hidden light or knowledge.

Abu l Teyyeb Ahmed, furnamed al Motanabbi, of the tribe of jbfa,
is too famous on another account not to claim a place here. He
was one of the mod excellent poets among the Arabiaiis, there be¬
ing none befides Abu Temdm who can difpute the prize with him.
His poetical infpiration was fo warm and exalted, that he either mif-
took it, or thought he could perfuade others to believe it to be pro¬
phetical, and therefore gave himfelf out to be a prophet indeed ; and
thence acquired his furname, by which he is generally known. His
accomplifhments were too great not to have fome fuccefs; for feve¬
ral tribes of the Arabs of the defarts, particularly that of Kelah,
acknowledged him to be what he pretended. But Lulu, governour in
thofe parts for Akhjhid king of Egypt and Syria , foon put a flop to the
further progrefs of this new fe£t, by imprifoning their prophet, and
obliging him to renounce his chimerical dignity ; which having done,
he regained his liberty, and applied himfelf folely to his poetry, by
means whereof he got very confiderable riches, being in high efteem at
the courts of feveral princes. Al Motanabbi loft . his life, together with
his fon, on the bank of the Tigris, in defending the money which
had been given him by' Adadd ddawla, foltan of Berfia, againft fome
Arabian robbers who demanded it of him j with which money he
was returning to Cufa , his native city. This accident happened in
the year 354 4.

The laft pretender to prophecy T fhall now take notice of, is one
who appeared in the city of Amafia , in Natolia, in the year 638,
and by his wonderful feats feduced a great multitude of people
there. He was by nation a Turkman, and called himfelf Baba, and
had a difciple named Ifaac , whom he fent about to invite thofe of

1 V. Ahulftr. p. 505, &c. D’Hcrbel. p. 104,437,505,620, & 784. 3 V. Elmacin. p.

174, & 286 D’Herb. p. 194. 3 V. Abulfar. p. 361, 374, 380, 483. 4 Przef. in opera

Alotiin;ibbit MS- V. D’H.-rbcl. p. 638, See.

his

Sect. VIII. *The Prelijninary Difcourfe.

his own nation to join him. Ifaac accordingly, coming to the ter¬
ritory of Some if at, published his commiflion, and prevailed on many
to embrace his matter’s fe£t, efpecially among the Turkmans fo that
at laft he had fix thoufand horle at his heels, befides foot. With
thefe Baba and his difciple made open war on all who would not
cry out with them, There is no God but God; Baba is the apoftle of
God: and they put great numbers of Mohammedans , as well as Chrif-
tians , to the fword in thofe parts ; till at length both Mohammedans
and Chrifiians , joining together, gave them battle, and having en¬
tirely routed them, put them all to the fword, except their two chiefs,
who being taken alive, had their heads ftruck off by the executioner.

I could mention feveral other impoftors of the fame kind, which
have arifen among the Mohammedans fince their prophet’s time, and
very near enough to compleat the number foretold by him: but I
apprehend the reader is by this time tired as well as myfelf, and fhall
therefore here conclude this difcourfe, which may be thought already
too long for an introduction.

1 Abulfar. p. 479. Ebn Shohnah, D’Herb. Art. Baba.

( I )
A L

In the name of the moft merciful God.

PRaife be to God, the Lord of all creatures b ; the m oft merciful, the

king of the day of judgment. Thee do we worfhip, and of thee do
we beg affiftance. Diredt us in the right way, in the way of thofe
to whom thou haft been gracious •, not of thofe againft whom thou
art incenfed, nor of thofe who go attray c.

B CHAP.

a The Preface , &c.] In Arabic al Fatihat .
This chapter is a prayer, and held in great vene¬
ration by the Mohammedans , who give it feveral
other honourable titles; as the chapter of prayer ,
of praife , of thankfgiving, of treafure, See. .They
efteem it as^the quin te Hence of the whole Koran, .
and often repeat it in their devotions both public
and private , as the Chrijlians do the Lord's
Prayer 1 .

fa Lord of all creature /;] The original words are.
Rabbi ’ l alumina , which literally fignify Lord of
the worlds ; but alamtna in this and other places
of the Koran properly mean the three fpecies of
rational creatures, Men, Genii, and Angels. Fa-
ther Marracci has endeavoured to prove from this
p allage that Mohammed believed a plurality of
worlds, which he calls the error of the Manichees,
See. 2 : but this imputation the learned Reland has
fhewn to be entirely groundless 3 .

c Dir eft us in the right way, &c.] This laft
fentence contains a petition, that God would
lead the fupplicants into the true religion, by
which is meant the Mohammedan, in i\\t Koran of¬

ten called the right way ; in this place more par¬
ticularly defined to be, the way of thofe to zvhont
God hath been gracious , that is, of the prophets
and faithful who preceded Mohammed ; under
which appellations are alfo comprehended the
Jews and Chrijliansy fuch as they were in the
times of their primitive purity, before they had
deviated from their refpeftive inftitutions ; not the
way of the modern Jews, whofe fignai calamities
are marks of the juft anger of God againft them
for their obftinacy and difobedience ; nor of the
Chriftians of this age , who have departed from
the true doftrine of Jefus, and are bewildered in
a labyrinth of error +.

This is the common expofition of the paftage;
tho* al Zamakhjhari , and fome others, by a diffe¬
rent app!ication~of the negatives, refer the whole
to the true believers ; and then the fenfe will run
thus : The way of thofe to whom thou haft been gra¬
cious, agabift whom thou art not incenfed , and who
have not erred . Which tranflation the origiua!
will very well bear.

1 V. Bobovium deprecib. Mohammed . p. 3. £ff feq. 2 In Prodromo ad refut. Ah or an: Part - IV.
p. 76. & in Notts ad Ale. cap . 1. 3 De religion, Mohammed, f. 262. * Jai.l alo'ddin.. Ai

BlilDAWl, Sc c.

Al KO RAN.

Chap. 2.

HAP.

Int i tied.

The Cow a; revealed -partly at Mecca, and

partly Medina,

In the name of the moft merciful God.

A.L. M. b There is no doubt in this book ; it is a direction to the pious,

who believe in the myfteries c of faith, who obierve the appointed times
of prayer, and diftribute alms out of what we have beftcwed on them •, and
who believe in that revelation , which hath been lent down unto thee, and that
which hath been fent down unto the prophets before thee d, and have firm af~
furance in the life to come c : thele are directed by their Lord, and they fliall
profper. As lor the unbelievers, it will be equal to them whether thou ad-
monifh them, or do not admonifh them ; they will not believe. God hath
fiealed up their hearts and their hearing-, a dimnefs covereth their fight, and
they fliall luffer a grievous punifhment. There are fome who lay. We believe
in God, and the lad day -, but are not really believers : they feek to deceive
God, and thole who do believe, but they deceive themfelves only, and are not
lenfible thereof. There is an infirmity in their hearts, and G o d hath increa-
fed that infirmity r; and they fliall lufi'er a moll painful punifhment, becaufe
they have difbelieved. When one frith unto them. Act not corruptly 8 in the
earth ; they reply, Verily we are men of integrity h. Are not they them¬
felves

3 This title was occafioned by the flory of
the red heifer, mentioned p. 9.

b A.L-M. j As to the meaning of thele letters,
fee the Preliminary Difcourfe , Sc ft. 3.

c. Myfteries. ] The Arabic word is gheib, which
properly dignifies a thing that is abfent, at a great
Aiftance , or invijible , fuch as the refurrctlion ,
paradife, and hell. And this is agreeable to the
language of feripture, which defines faith to be
the evidence cf thitigs not fecn 1 .

d The prophets before thee ] T h e Mo h am me A a ns be¬
lieve that God gave written revelations not only
to Mofes, Jcfus, and Mob a?n?ncd , but to fcvcral
other prophets - ; tho’ they acknowledge none of
thofe which preceded the Koran to be now ex¬
tant, except the j Pentateuch of Mofes, the Pfalms
of David, and the Gofpel of Jefus ; which yet they
fay were even before Mob attuned" s time altered
and corrupted by the Jezvs and Cbrftians ; and
therefore will not allow our prefent copies to be
genuine.

c The life to corns'] The original word al- akhcrat

properly fignifies the latter part of any thing, and
by way of excellence the next life, the latter or
future ft ate after death; and is oppofed to al-donya ,
this world ; and al-oula, the for??ier or prefejit life .
The Hebrezu word ahharith, from the lame root,
is ufed by Mofes in this lenfe, and is tranflated
latter end 3 .

{ Mohammed here, and elfewhere frequently,
imitates the truly infpired writers, in making
God by operation on the minds of reprobates to
prevent their convcrfion. This fatality or pre¬
domination, ns believed by the Mohammedans ,
hath been fufficicntly treated of in the Prelimi¬
nary Difcourfe.

e Aft not corruptly\ Literally corrupt not in
the earth , by which fome expofitors underfland
the lowing of falie doftrinc, and corrupting peo¬
ple’s principles.

h Men of integrity] According to the explica¬
tion in the preceding note, this word mull be
tranflated reformers , who promote true piety by
their dodtrine and example.

1 lieb. xi. 1. See alfo Rom . xxiv. 25. 2 Corinth, iv. \ 8. £sf v. 7. 2 V. Re land. Derelig* Moham .
34- ZADiffcrt. Ac Samaritanis , p. 34, £3 V. 3 Numb . xxiv. 20. Dcut . viii. 16.

Chap. 2. Al KORAN. 3

felves corrupt doers ? but they are not fenfible thereof. And when one faith
unto them. Believe ye as others * believe ; they anfwer. Shall we believe as
fools believe ? Are not they themfelves fools ? but they know it not. When
they meet thofe who believe, they fay. We do believe: but when they retire
privately to their devils b, they fay. We really hold with you, and only mock
at thofe -people : God fhall mock at them, and continue them in their impiety ^
they fhall wander in confufion. Thefe are the men. who have purchafed error
at the price of true direction : but their traffiek hath not been gainful, neither
have they been rightly directed. They are like unto one who kindleth a fire c,
and when it hath enlightened all around him d •, God taketh away their light c
and leaveth them in darknefs, they fhall not fee ; they are deaf, dumb, and
blind, therefore will they not repent. Or like a ftormy cloud from heaven,
fraught with darknefs, thunder, and lightning f, they put their fingers in their
ears, becaufe of the noife of the thunder, for fear of death ; God encompaff-
cth the infidels : the lightning wanteth but little of taking away their fight ;
fo often as it enlighteneth them, they walk therein, but when darknefs cometh
on them, they ftand ftill •, and if God fo pleafed, he would certainly deprive
them of their hearing and their fight, for God is almighty. O men of MEC¬
CA ferve your Lord who hath created you, and thofe who have been before
you : peradventure ye will fear him ; who hath fpread the earth as a bed for
you, and the heaven as a covering, and hath caufed water to defcend from
heaven, and thereby produced fruits for your fuftenance. Set not up therefore
any equals unto God, againft your own knowledge. If ye be in doubt con¬
cerning that revelation which we have fent down unto our fervant, produce
a chapter like unto it, and call upon your witnefles, befides God e, if ye
fay truth. But if ye do it not, nor fhall ever he able to do it juftly fear the

B 2 fire

3 Others ] The firft companions and followers
of Mohammed r.

b Devils ] The prophet, making life of the
liberty zealots of all religions have, by pre-
fcription, of giving ill language, bellows this
name on the Jezoifh rabbins and Chrijiian priells;
tho1 he feems chiefly to mean the former, againft
whom he had by much the greater fpleen.

c In this paflage, Mohammed compares thofe
who believed not on him, to a man -who -wants
to kindle a Are, but as foon as it burns up, and
the flames give a light, fhuts his eyes, left he
faouldfee. As if he had laid ; You, O Arabians,
have long delired a prophet of your own nation,
and now I am lent unto you, and have plainly
proved my million by the excellence of my doc¬
trine and revelation, you refill convidlion, and
refufe to believe in me ; therefore fhall God leave
you in your ignorance.

d The fenfe feems to be here imperfefl, and
may be compleated, by adding the words, he
i ur v r from it, Jhuts his eyes , or the like.

c Their light ] That is of the unbelievers, to
whom the word their being in the plural, feems
to refer ; tho’ it is not unufual for Mohammed in
affc&ation of the prophetic ftyle, fuddenly to
change the number againft all rules of grammar.

f Here he compares the unbelieving Arabs
to people caught in a violent llorm. To perceive
the beauty of this companion, it mull be ob-
ferved, that the Mohammedan doflors fay, this
tempeft is a type or image of the Korda it lelf :
the thunder iignifying the threats therein con¬
tained ; the lightning, the proinifes ; and the
darknefs, the myftcries. The terror of the
threats makes them ilop their ears, unwilling to
hear truths fo difagrceable ; when the promiles
are read to them, they attend with plea lure ; but:
when any thing myftcrious or difficult of belief
occurs, they ftand ftock ilill, and will not ill b -
m it to be di reified.

e Tour zoitmjfes befides God] i. c. Your fa 1 ft
trods and idols.

1 J A L L A I, o’ D V l N .

4 Al KORAN. Chap. 2.

fire whole fewel is men and (tones, prepared for the unbelievers. But bear
good tidings unto thole who believe, and do good works, that they fhall have
gardens watered by rivers ; fo often as they eat of the fruit thereof for fufte-
nance, they fhall fay. This is what we have formerly eaten of; and they fhall
be fupplied with feveral forts of fruit having a mutual refemblance to one
another*. There fhall they enjoy wives fubjeft to no impurity, and there
(hall they continue for ever. Moreover God will not be afhamed to propound
in a parable a gnat, or even a more defpicable thing b : for they who believe
will know it to be the truth from their Lord ; 'but the unbelievers will fay,
What meaneth God by this parable? he will thereby miflead many, and
will direft many thereby : but he will not miflead any thereby, except the
tranfgreffors, who make void the covenant of God after the eftablifhing there¬
of, and cut in funder that which God hath commanded to be joined, and aft
corruptly in the earth ; they (hall perifh. How is it that ye believe not in
God ? Since ye were dead, and he gave you life c ; he will hereafter caufe you
to die, and will again reftore you to life ; then fhall ye return unto him. It
is he who hath created for you whatfoever is on earth, and then fet Jiis mind to
the creation of heaven, and formed it into feven heavens ; he' knoweth all
things. When thy Lord faid unto the angels, I am going to place a fubfti-
tute on earth d ; they faid, Wilt thou place there one who will do evil therein,
and (bed blood? but we celebrate thy praife, and fanftify thee. God anfwer-
ed. Verily I know that which ye know not ; and he taught Adam the names

* Some commentators 1 approve of this fenfe,
fuppofmg the fruits of paradife, tho’ of various
taftes, are alike in colour and outward appear¬
ance : but others 2 think the meaning to be,
that the inhabitants of that place will find there
fruits of the fame or the like kinds, as they ufed
to eat while on earth.

* This was revealed to take off an objection
made to the Koran by the infidels, for conde¬
scending to fpeak of fuch infignificant infefls, as
the fpider, the pifmire, the bee, &c. 3.

c Te were dead , and he gave you life , &c.] i. e.
Ye were dead while in the loins of your fathers,
and he gave you life in your mothers wombs ;
and after death ye fhall be again raifed at the re-
furred ion 4.

d Concerning the creation of Adam, here in¬
timated, the Mohammedans have feveral peculiar
traditions. They fay the Angels, Gabriel > Michael,
and Ifrajil , were feat by God, one after another,
to fetch for that purpole feven handfuls of earth
from different depths, and of different colours
(whence fome account for the various complexion
of mankind 5 ); but the earth being apprehenfive
of the confequen.ce, and defiring them to repre-

fent her fear to God, that the creature he dc-
figned to form, would rebel againft him, and
draw down his curfc upon her, they returned
without performing Gods command; whereupon
he fent Azrail on the fame errand, who execut¬
ed his commiflion without remorfe ; for which
reafon, God appointed that angel to feparate
the fouls from the bodies, being therefore called
the angel of death . The earth he had taken was
carried into Arabia , to a place between Mecca
and Tayefy where being iirft kneaded by the an¬
gels, it was afterwards fafhioned by God him-
felf into a human form, and left to dry 6 for the
fpace of forty days, or as others fay, as many
years ; the angels in the mean time often vifit-
ing it, and Eblis (then one of the angels who
are neareft to God’s prefence, afterwards the
devil) among the reft ; but he not contented
with looking on it, kicked it with his foot till it
rung, and knowing God defigned that creature
to be his fuperior, took a fecret refolution never
to acknowledge him as fuch. After this, God
animated the figure of clay, and indued it with
an intelligent foul, and when he had placed him
in paradife, formed Eve out of his left fide 7.

1 Jallalo’ddin. 2 ^/Zamakhshari. 3 Yaiiya. 4 Jallalo’ddin. * Al

Termedi, from a tradition of Abu Musa al Ashari. 6 Koran , c. 55. 7 Khond amir*

Jallalo’ddin. Comment . in Koran , isfe. V . D’Herbelot, Bibliotb. Orient, p. 55.

Chap. 2. Al K O R A N. 5

of all things, and then propofed them to the angels, and faid. Declare unto
me the names of thefe things if ye fay truth. They anfwered, Praife be unto
thee, we have no knowledge but what thou teacheft us, for thou art know¬
ing and wife. GOD faid, O Adam, tell them their names. And when he
had told them their names, GOD faid. Did I not tell you that I know the
fecrets of heaven and earth, and know that which ye difcover, and that which
ye conceal*? And when we faid unto the angels, "Worfhip h Adam ; they all
worfhipped him, except Eblis who refufed, and was puffed up with pride, and
became of the number of unbelievers c. And we faid, O Adam, dwell thou
and thy wife in the garden d, and eat of the fruit thereof plentifully wherever
ye will •, but approach not this tree % left ye become of the )iumber of the
tranfgreffors. But Satan caufed them to forfeit paradife f, and turned them
out of the fate of happinefs wherein they had been whereupon we faid. Get
ye down s, the one of you an enemy unto the other ; and there fhall be a

* This flory Mobam?ned borrowed from the
JeioiJb traditions ; which fay, that the angels
having fpoken of man with fome contempt,
when God confulted them about his creation,
God made anfwer, that the man was wifer than
they ; and to convince them of it, he brought all
kinds of animals to them, and asked them their
names ; which they not being able to tell, he
put the fame qucftion to the man, who named
them one after another ; and being asked his
own name, and God’s name, he anfwered very
juflly, and gave God the name of Jehovah *.
The angels adoring of yldam is alio mentioned
in the Talmud 2 .

blVjrJblp .] The original word figni lies pro¬
perly to pr oft rate one's felf till the forehead touches
the ground ; which is the humbleft polture of a-
doration, and flrielly due to God only ; but it is
fometimes, as in this place, ufed to exprefs that
civil worfhip or homage, which may be paid to
creatures

c This occailon of the devil's fall has fome
affinity with an opinion which has been pretty
much entertained among Cbri/lians viz. that
the angels being informed of God’s intention to
create man after his own image, and to dignify
human nature by Christ’s afTuming it, fome
of them thinking their glory to be eclipfed there¬
by, envied man’s happinefs, and fo revolted.

d Mohammed , as appears by what prefently fol¬
lows, does not place this garden or paradife on
earth, but in the feventh heaven

0 Concerning this tree or the forbidden fruit,
the Mohammedans , as well as the Chriftians , have
various opinions. Some fay it was an ear of
wheat; fome will have it to have been a fig-tree,
and others a vine 6 . The llory of the fall is
told, with fome further circumftances, in the be-

dwell-

ginning of the 7th chapter.

* Satan caufed them to forfeit paradife] They
have a tradition that the devil offering to get in¬
to paradife to tempt Adamy was not admitted by
the guard; whereupon he begged of the animals,
one after another, to carry him in, that he might
fpeak to Adam and his wife ; but they all refufed
him, except the ferpent, who took him between
two of his teeth, and fo introduced him. They
add, that the ferpent was then of a beautiful
form, and not in the fhape he now bears 7.

e Get ye down ] The Mohammedans fay, that
when they were call down from paradife, Adam
fell on the ifle of Ceylon or Serendiby and Eve near
Joddah (the port of Mecca) in Arabia ; and that
after a reparation of 200 years, Adam was, on
his repentance, conducted by the angel Gabriel
to a mountain near Mecca , where he found and
knew his wife, the mountain being thence nam¬
ed Arafat ; and that he afterwards retired with
her to Ceylon , where they continued to propa¬
gate their fpecies 3.

It may not be improper here to mention ano¬
ther tradition concerning the gigantic ilature of
our firfl parents. Their prophet, they fay, af¬
firmed Adam to have been as tall as a high palm-
tree 9 ; but this would be too much in propor¬
tion, if that were really the print of his foot*
which is pretended to be fuch, on the top of a
mountain in the ifle of Ceylon , thence named
Pico de Adam , and by the Arab writers Rabun*
being fomewhat above two fpans long IO(tho’ o-
thers fay it is feventy cubits long, and that when
Adam fet one foot here, he had the other in the
lea1 1 ) ;and too little, if Eve were of fo enormous
a fize, as is faid, that when her head lay on one
hill near Mecca , her knees refled on two others
in the plain, about two musket fhot alunder I2.

1 V '. Rivin. Serpent, fedufi. p. 56. 2 R. Moses Haddarshan, in Bcreflntrabbah, •* Ja:.lai o’d-
din. 4 Irenaeus, Lact. Greg. Nyssen. &c. 5 Fid. Marracc. in Ale. p . 24. 6 F. ibid.p.zz .

? F. ib. s Z>’Herbelot, Bibl. orient, p. 55. 9 Yahya. 10 Monconys Foyagc. part. 1 . p. 3^2-

See Knox's Account of Ceylon . 1 1 Anciennes relations des hides &c. p. 3. 12 Monconys, ubi /up

Al KORAN. ' Chap. 2.

dwelling place for you on earth, and a provifion for a feafon. And Adam
learned words of prayer from his Lord, and God turned unto him, for he is
eafy to be reconciled and merciful. We laid. Get ye all down Irom hence •,
hereafter fhall there come unto you a diredlion from rpe% and whoever fhall fol¬
low my direction, on them fhall no fear come, neither fhall they be grieved;
but they who fhall be unbelievers, and accufe our figns b of faliehood, they
(hall be the companions of hell fire, therein fhall they remain for ever. O
children of Israel', remember my favour wherewith I have favoured you; and
perform your covenant with me, and I will perform my covenant with you ; and
revere me : and believe in the revelation which I have fent down, confirming
that which is with you, and be not the fir ft who believe not therein, neither
exchange my figns for a fmall price ; and fear me. Cloath not the truth with
vanity, neither conceal the truth againft your own knowledge ; oblerve the
(bated times of prayer, and pay your legal alms, and bow down yourfelves with
thofe who bow down. Will ye command men to do juftice, and forget your
own fouls ? yet ye read the book of the lazv : do ye not therefore underhand ?
Ask help with perfeverance and prayer ; this indeed is grievous, unlefs to the
humble, who feriou/ly think they fhall meet their Lord, and that to him they
fhall return. O children of Israei., remember my favour wherewith I have
flavoured you, and that I have preferred you above all nations : dread the day
wherein one foul fhall not make fatisfadlion for another foul, neither fhall any
intercefiion be accepted from them, nor fhall any compenlation be received,
neither fhall they be helped. Remember when we delivered you from the peo¬
ple of Pharaoh, who grievoufly oppreffed you, they flew your male children,
and let your females live : therein was a great trial from your Lord. And
when we divided the fea for you and delivered you, and drowned Pharaoh’s
people while ye looked on d. And when we treated with Moses forty nights;
then ye took the calf c for your G O D, and did evil; yet afterwards we forgave

you,

* A direction from me] God here promifes
Adam that his will fhould be revealed to him and
his pofterity ; which promife the Mohammedans
believe was fulfilled at fevcral times by the mi-
niftrv of feveral prophets, from Adam himfelf
who was the firlt, to Mohammed , who was the

laft. The number of books revealed unto Adam

they fay was ten 1 .

* * ___

b S ign s . ] This word has various fignifications
m the Korda ; fometimes, as in this pafiage, it
iigniRes divine revelation , or feripture in general;
fometimes the verfes of the Koran in particular;
and at other times vijible miracles. But the fenfe
is cafily dillinguifhcd by the context.

c The Jews are here called upon, to receive
the Koran , as verifying and confirming the Pen¬
tateuch, particularly with refpcfl to the unity of
God and the million of Mohammed2, - And they
are exhorted not to conceal the paffages of their

law, which bear witnefs to thofe truths, nor to
corrupt them by publifhing falle copies of the
Pentateuch, for which the writers were but poor¬
ly p aid ' .

d See the ftory of Mofcs and Pharaoh more

particularly related chap. vii. &xx. £5 V.

c Ebe calf.] The perfon who call this calf, the

Mohammedans fay was (not Aaron but) al Sdmcrl,

one of the principal men among the children of

lira cl, fome of’whofe defeendants it is pretended

If ill inhabit an ifland of that name in the Arabian

_ •

eulf 4. It was made of the rintrs 5 and bracelets

of gold, iilvcr, and other materials, which the
Ifraelites had borrowed of the Egyptians ; for
Aaron , who commanded in his brothers abfence,
having ordered al Sdmcri to collcff thofe orna¬
ments from the people, who carried on a wick¬
ed commerce with them, and to keep them to¬
gether

1 V. Hottinger Hi ft. orient, p. it. Re land, de re tig. Mohammed, p. 21. 2 Yaiiya. 5 Jal-
lalo’ddin. 4 Gtogr , Hubienf. p. 45. * Koran c, 7-

Chap. 2. Al K 0 R AN. 7

you, that peradventure ye might give thanks. And when we gave Moses the
book of the law , and the diftin<5tion between good and evily that peradventure
ye might be directed. And when Moses faid unto his people, O my people,
verily ye have injured your own fouls, by your taking the calf for your Go D 9
therefore be turned unto your Creator, and ilay thofe among you who have been
guilty of that crime 1 ; this will be better for you in the fight of your Creator :
and thereupon he turned unto you, ,for he is eafy to be reconciled,- and merciful.
And when ye faid, O Moses, we will not believe thee,, untill we fee Goo
manifeftly * therefore a punifhment came upon you, while ye looked on ; then
we raifed you to life after ye had been dead, that peradventure ye might
give thanks b. And we caufed clouds to overfhadow you, and manna and
quails c to defcend upon you, faying , Eat of the good things which we have
given you for food : and they injured not us, but injured their own fouls.
And when we faid. Enter into this city d, and eat of the provifons thereof
plentifully as ye will ; and enter the gate worfhipping, and fay, Forgivenefs*!
we will pardon you your fins, and give increafe unto the well-doers. But
the ungodly changed the expreffion into another f, different from what had
been fpoken unto them ; and we fent down upon the. ungodly indignation
from heaven *, becaufe they had tranfgrefled. And when Moses afked

drink

gether till the return of Mofcs ; a! Sameri un-
dcrfhinding the founder’s art, put them altoge¬
ther into a furnace, to melt them down into one
mafs, which came out in the form of a calf1.
The Ifraelites, accuftomed to the Egyptian idola¬
try, paying a religious worfliip to this image, al
Sameri went farther, and took fome dull from
the footfleps of the horfe of the angel Gabriel,
who marched at the head of the people, and threw
it into the mouth of the calf, which immediate¬
ly began to low, and became animated 2 ; for
fuch was the virtue of that duff 3 • One writer
fays that all the Ifraclites adored this calf, ex¬
cept only i 20CO4-.

n And Pay the guilty ] In this particular, the
narration agrees with that of Mojes , who order¬
ed the Levites to flay every man his brother s ;
but the feripture fays, there fell of the people that
day about 3000 (the vulgate fays 23000) men 6 ;
whereas the commentators of the Koran make
the number of the ilain to amount to 70000 ;
and add, that God fent a dark cloud which lun-
dred them from feeing one another, left the fight
ihould move thofe who executed the fentence to
companion 7.

b The perfons here meant, are faid to have
been feventy men, who were made choice of by
Mofes, and heard the voice of God talking with

him. But not being fatisfed with that, they de¬
manded to fee God ; whereupon they were all
llruck dead by lightning, and on Mofes's intcr-
celiion reftored to life s.

c The caftern writers fay, thefc quails were
of a peculiar kind, to be found no where but in
Taman , from whence they were brought by a
fouth wind in great numbers to the Ifraelites
camp in the defart 9. The Arabs call thefe birds
Sake a, which is plainly the fame with the He -
breto Salwim , and fay they have no bones, but
are eaten whole 1 °.

d This city ] Some commentators fuppofe it to
be Jericho ; others, J crufalcm.

c Forgivenefs /] The Arabic word is Hitt atony
which fome take to fignify that profeflion of the
unity of Goa,, fo frequently 11 fed by the Moham¬
medans , La ildha ilia Ilaho, There is 710 god but
God.

f Changed the exprcfhn into another ] Accord¬
ing to Jallalo'ddin , inltead of Hit tat on, they
cried Habbat fi f dirat , i. e. a grain in an car
of barley ; and in ridicule of the divine com¬
mand to enter the city in an humble pofture,
they indecently crept in upon their breech.

£ Indignation fro?n heavc/f\ A peflilcncc which.,
carried off near ycooo of them 1 1 .

1 See Exod. xxxii. 24.
p. 650. 4 Abu’lveda.

vS’ Ismael E bn ali.

11 Jallalo’ddi n.

2 Koran , c. 7. "

5 Exod. xxxii. 26,
See Pj'nlm Ixxviii. z6.

I allalo’ddin, V. DTIerbelot Bibl. orient ,
27. 6 Ibid. 2S. ~ Jallalo’ddin, £sV.

1 ? V. D'He * iu'.lot Bibl. orient, p. 477

8 At KORAN. Chap. 2.

drink for his people, we faid. Strike the rock * with thy rod *, and there
gufhed thereout twelve fountains b according to the number of the tribes , and all
men knew their refpeEUve drinking-place. Eat and drink of the bounty of
God, and commit not evil in the earth, a fling unjuftly. And when ye faid,
O Moses, we will by no means be fatisfied with one kind of food * pray unto
thy Lord therefore for us, that he would produce for us of that which the
earth bringeth forth, herbs, and cucumbers, and garlick, and lentils, and
onions c •, Moses anfwered. Will ye exchange that which is better, for that
which is worfe ? Get ye down into Egypt, for there flhall ye find what ye defire :
and they were fmitten with vilenefs and mifery, and drew on themfelves in¬
dignation from God. This they fuffered , becaufe they believed not in the
figns of God, and killed the prophets unjuftly •, this, becaufe they rebelled
and tranfgreffed. Surely thofe who believe, and thofe who Judaize,and Chriftians,
and Sabians d, whoever believeth in God, and the laft day, and doth that
which is right, they fhall have their reward with their Lord, there Jhall
come no fear on them, neither fhall they be grieved. Call to mind alfo When

ter means of information in this refpeft, than to
fall into fuch a miftake ; for the rock ftands
within the borders of Arabia , and iome of his
countrymen muft needs have feen it, if he him-
felf did not, as it is molt probable he did. And in
effe<ft he feems to be in the right. For one who
went into thofe parts in the end of the 1 5; century,
tells us exprefsly, that the water iflued from
twelve places of the rock, according to the num¬
ber of the tribes of Ifrael ; cgre/[<e fun t a qtiee l ar-
gijjimee in duodecim locis petr&, juxta numerum duo-
dec im tribuum Ijracl s . A late curious traveller 6
obferves, that there are 24 holes in the Hone,
which may be eafily counted; that is to fay, 12
on the flat fide, and as many on the oppofite
round fide, every one being a foot deep, and an
inch wide ; and he adds, that the holes on one
fide do not communicate with thofe on the o-
ther ; which a lefs accurate fpedlator not per¬
ceiving (for they are placed horizontally, within
2 foot of the top of the rock) might conclude
they pierced quite through the ftone, and fo
reckon them to be but 12.
c See Numb. xi. 5.

d jews, Chriftians, and Sabians, whoever be¬
lieveth , From thefc words, which are re¬

peated in the 5th chapter, fcveral writers 7 have
wrongly concluded that the Mohammedans hold
it to be the doctrine of their prophet, that eve¬
ry man may be faved in his own religion, pro¬
vided

<■

1 }Ai,t,Ai.o 'DOitf, Yahta. 2 B&eydsnbach. Itincrar. chart a m.p. i.Sicard, dans hs Memoir a
do miffiom vol . 7. p, 14* ? Rxod. xv. 27. Numb, xxxiii. 9- * Marracc. Prodr. part 4. p . 80.

1 Bjusypenbacsj, ubi /up. 6 Sjcarp, ubijup. 7 Selden. dejure nat.& gentium fee. HebrJ.6. c. 12.
Anqei. a S. Joseph. Gazophjlac . Pcrftc, p. 365. Nit. Cusanus in Crsbratieve Alcoran;,,
3, c, z. &c.

* The rock] The commentators fay this was
a ftone which Mofes brought from mount Sinai ,
and the fame that fled away with his garments
which he laid upon it one day, while he wafti-
ed : they add that Mofes ran after the ftone nak¬
ed, till he found himfelf, ere he was aware, in
the midft of the people, who on this accident
were convinced of the falfhood of a report,
which had been raifed of their prophet, that he
was burften, or as others write, an hermaphro¬
dite *.

They deferibe it to be a fquare piece of white
marble, fhaped like a man's head ; wherein they
differ not much from the accounts of European
travellers, who fay this rock Hands among ievc-
ral lefler ones, about 100 paces from mount Ho-
reb , and appears to have been loofened from the
neighbouring mountains, having no coherence
with the others ; that it is a huge mafs of red
granite, almoft round on one fide, and flat on the
other; 12 feet high, and as matiy thick, but
broader than it is high, and about 50 feet in cir¬
cumference z.

b Twelve fountains ] Marracc i thinks this cir-
oumftance looks like a Rabbinical fuftion, or elfe
that Mohammed confounds the water of the rock
at Hereby with the t z wells at Elim 3 ; for he
lays, fcveral who have been on the fpot, affirm
there are but 3 orifices whence the water iflued
* But it is to be prefumed that Mohammed had bet-

Lal/i-

Due ‘

C h a p. 2. Al KORA N . 9

we accepted your covenant, and lifted up the mountain of SINAI over you s
faying, Receive the law which we have given you, with a refolution to keep it<>
and remember that which is contained therein, that ye may beware. After this
ye again turned back, fo that if it had not been for God’s indulgence and
mercy towards you, ye had certainly been deftroyed. Moreover ye know
what befell thofe of your nation who tranfgrefted on the fabbath day b * We
faid unto them. Be ye changed into apes, driven away from the fociety of
men. And we made them an example unto thofe who were contemporary
with them, and unto thofe who came after them, and a warning to the pi¬
ous. And when Moses faid unto his people, Verily God commandeth you
to facrifice a cow c ; they anfwered, Doft thou make a jeft of us ? Mo~
SES faid, God forbid that I fhould be one of the foolifh. They faid.
Pray for us unto thy Lord, that he would flhew us what cow it is. MOSES

C anfwered.

Tided he be fincere and lead a good life. It is
true, fome of their do£lors do agree this to be
the purport of the words 1 ; but then they fay
the latitude hereby granted was foon revoked,
for that this paflage is abrogated by feveral others
in the Koran, which exprefsly declare, that none
can be faved who is not of the Mohammedan
faith ; and particularly by thofe words of the 3d
chapter. Whoever followeth any other religion than
I flam ( i. e. the Mohammedan ,) it Jhall not be ac¬
cepted of him , and at the lafl day he Jhall be of
thofe who perifh 2 . However, others are of opi¬
nion that this paflage is not abrogated, but in¬
terpret it differently ; taking the meaning of it
to be, that no man, whether he be a Jew, a
C hr if i an, or a Sabi an, fhall be excluded from
falvation, provided he quit his erroneous religion
and become a Mofem , which they fay is intend¬
ed by the following words. Whoever believeth in
God and the lafl day, and doth that which is right .
And this interpretation is approved by Mr. Re¬
tard, who thinks the words here import no
more than thofe of the apoftle, In every nation
he that f'eareth God, and zoorketh right eoufjiefs, is
accepted zvith him 3 > from which it muft not be
inferred, that the religion of nature, or any o-
ther, is fufHcient to fave, without faith in
Christ

3 When zoe lifted up mount Sinai over you.'] The
Mohammedan tradition is, that the Ifraelites re¬
filling to receive the law of Mofes, God tore up
? he mountain by the roots, and fliook it over
their heads, to terrify them into a compliance \
b Thofe who tranfgrejfed on the fabbath day9 See,]
The ftory to which this paflage refers, is as fol¬

lows. In the days of David fome Ifraelites
dwelt at Ailah, or E lath, on the Red fea, where on
the night of the fabbath the fifh ufed to come in
great numbers to the fhore, and flay there all the
fabbath, to tempt them ; but the night following
they returned into the fea again. At length,
fome of the inhabitants neglecting God’s com¬
mand, catched fifh on the fabbath, and drefled
and eat them ; and afterwards cut canals from
the fea, for the fifh to enter, with fluices, which
they fhut on the fabbath, to prevent their return
to the fea. The other part of the inhabitants,
who ftridlly obferved the fabbath, ufed both per-
fua/ion and force, to flop this impiety, but to
no purpofe, the offenders growing only more
and more obftinate ; whereupon David curfed
the fabbath-breakers, and God transformed them
into apes. It is faid, that one going to fee a
friend of his that was among them, found him.
in the fhape of an ape, moving his eyes about
wildly, and asking him whether he was not fuch
a one ? the ape made a fign with his head, that
it was he ; whereupon the friend faid to him.
Did not I advife you to defift ? at which the ape
wept. They add, that thefe unhappy people
remained three days in this condition, and were af¬
terwards deflroyed by a wind which fwept them
all into the fea 6.

c God commatideth you to facrifice a cozv, &c.]
The 6ccafior_ of this facrifice is thus related.
A certain man at his death left his fon, then a
child, a cow-calf, which wandred in the defart
till he came to age ; at which time his mother
told him the heifer was his, and bid him fetch
her, and fell her for three pieces of gold. When

the

3 See Chardin’/ Voyages , voh 2. p. 326, 331. 2 Abu’lkasem Hebatallah do abrogante

£ff abrogate. 3 Alts x. 35. * V. Relanp. de rel. Mobam. p. 128. &c, * Jallalq’p-

ftlN. 6 Abu’LI-EDA.

io 1 Al K O R A 2V. Chap. 2.

anfwered. He faith, She is neither an old cow, nor a young heifer, but of a
middle age between both : do ye therefore that which ye are commanded.
They laid. Pray for us unto thy Lord that he would drew us what colour Hie
is of. AiOSES anfwered. He faith. She is a red cow a, intenfely red, her
colour rejoiceth the beholders. They faid. Pray for us unto thy Lord, that
he would further fhew us what cow it is, for fever al cows with us are like one
another, and we, if God pleafe, will be directed. MOSES anfwered. He
faith, She is a cow not broken to plough the earth, or water the field, a
found one, there is no blemifh in her. They faid. Now haft thou brought
the truth. Then they facrificed her •, yet they wanted but little of leaving
it undone b. And when ye flew a man, and contended among your felves
concerning him, God brought forth to light that which ye concealed. For we
laid, Strike the dead body with part of the facrificed cow c : fo God raileth the
dead to life, and fheweth you his figns, that peradventure ye may underftand.
Then were your hearts hardened after this, even as ftones, or exceeding them
in hardnefs : for from fome ftones have rivers burfted forth, others have
been rent in funder, and water hath ifiued from them, and others have fallen
down for fear of God. But God is not regardlefs of that which ye do.
Do ye therefore defire that the Jews fhould believe you ? yet a part of them
heard the word of God, and then perverted it, after they had underftood it,
againft their own confcience. And when they meet the true believers, they
fay. We believe : but when they are privately aftembled together, they fay.
Will ye acquaint them with what God hath revealed unto you, that they may
difpute with you concerning it in the prefence of your Lord ? Do ye not

there-

the vouns man came to the market with his

✓ o

heifer, an angel in the fhape of a man accofted
him, and bid him fix pieces of gold for her ; but
lie would not take the money, till he had asked
his mother’s confcnt ; which when he had ob¬
tained, he returned to the market-place, and
met the angel, who now offered him twice as
much for the heifer, provided he would fay no¬
thing of it to his mother ; but the young man
yefufing, went and acquainted her with the ad¬
ditional offer. The woman perceiving it was an
•q n gel, bid her fon go back and ask him what
mult be done with the heifer; whereupon the
.ui gel told the young man, that, in a little time,
the children of IJrael would buy that heifer of
him at any price. And foon after it happened
i hat an If r a elite, named Hammiel , was killed
by a relation of his, who, to prevent difeovery,
■conveyed the body to a place confidcrably diftnnt
from that where the fa<ft was committed. The
friends of the llain man accufed fome other per-
Tons of the murther before Mofes ; but they
denying the faff, and there being no evidence
to cenvitt them, God commanded a cow, of

fuch and fuch particular marks, to be killed ;
but there being no other which anfwered the
defeription, except the orphan’s heifer, they
were obliged to buy her for as much gold as her
hide would hold; according to fome, for her full
weight in gold, and as others fay, for ten times
as much. This heifer they facrificed, and the
dead body being, by divine direction, ftruck with
a part of it, revived, and Handing up, named the
perfon who had killed him; after which it imme¬
diately fell down dead again 1 . The whole
ftory feems to be borrowed from the red heifer,
which was ordered by the 'Jciuifk law to be
burnt, and the afhes kept for purifying thofe who
happened to touch a dead corps 2.

3 A red cozv.] The epithet in the original is
yellow ; but this word we do not ufe in {peaking
of the colour of cattle.

b And they wanted but little of laming it un¬
done,'] Becaufe of the exorbitant price which
they were obliged to pay for the heifer.

c With part of the cozv,] i. e. Her tongue, or
the end of her tail 3.

3 Jallalo’ddjn.

1 Abu ’ l fed a.

2 Numb, xix,

Chap. 2.

Al KORAN.

therefore underftand ? Do not they know that God knoweth that which they
conceal as well as that which they publifh ? But there are illiterate men among
them, who know not the book of the law , but only lying ftories, although
they think otherwife. And woe unto them who tranferibe corruptly the book
of the law * with their hands, and then fay. This is from God : that they
may fell it for a fmall price. Therefore woe unto them becaufe of that which
their hands have written -, .and woe unto them for that which, they have gain¬
ed. They fay. The fire of hell fhall not touch us but for a certain number
of days b. Anfwer, Have ye received any promife from God to that pur pofe?
for God will not a£t contrary to his promife : or do ye fpeak concerning
God that which ye know not? Verily whofo doth evilc, and is encom-
paffed by his iniquity, they fhall he the companions of bell fire, they fhall
remain therein for ever : but they who believe and do good works, they
fhall be the companions of paradife, they fhall continue therein for ever.
Remember alfo, when we accepted the covenant of the children of Israel, fay¬
ing, Ye fhall not worfhip any other except God, and ye fhall fbezv kindnefs to
your parents and kindred, and to orphans, and to the poor, and fpeak that
which is good unto men, and be conftant at prayer, and give alms. After¬
wards ye turned back, except a few of you, and retired afar off. And when
we accepted your covenant, faying , Ye fhall not fhed your brothers blood,
nor difpofiefs one another of your habitations. Then ye confirmed it, and
were witnefifes thereto. Afterwards ye were they who flew one another d, and
turned feveral of your brethren out of their houfes, mutually afiifting each o-
ther againft them with injuftice and enmity ; but if they come captives unto
you, ye redeem them : yet it is equally unlawful for you to difpofiefs them.
Do ye therefore believe in part of the book of the law, and rejedt other part
thereof? But whofo among you doth this, fhall have no other reward than
fhame in this life, and on the day of refurredtion they fhall be fent to a molt
grievous punifhment; for God is not regardlefs of that which ye do. Thefe
are they who have purchafed this prefent life, at the price of that which is

C 2 to

a Mohammed again accufes the Jews of cor¬
rupting their feripture.

b The fire of hell Jhall not touch us , but for a
certain number of days ;] That is, fays J dllalo'ddin,
forty ; being the number of days that their fore¬
fathers worfhipped the golden calf; after which
they gave out that their punifhmentfhould ceafe.
It is a received opinion among the Jews at pre¬
fent, that no perfori, be he ever fo wicked, or
of whatever fe£t, fhall remain in hell above ele¬
ven months, or at moft a year ; except Dathan
and Abiram , and atheifts, who will be torment¬
ed there to all eternity 1 .

* Whofo doth evil, &c.] By evil in this place
the commentators generally underftand poly-

but all other fins they hold will at length be for¬
given. This therefore is that irreinilhble impie¬
ty, in their opinion, which in the Ntzv Tejlattiem
is called the fin againfi the holy Ghojl.

d Ye filezv on e another , &c.] This paflage was
revealed on occafion of fome quarrels which arofe
between the Jezos of the tribes of Koreidha , and
thofe of al Azus , al Nadbir , and al Kbaxraj, and
came to that height that they took arms and de-
ftroyed one anothers habitations, and turned one
another out of their houfes ; but when any were
taken captive, they redeemed them. When they
were asked the reafon of their a£ting in this man¬
ner, they anfwered. That they were commanded
by their law to redeem the captives, but that
they fought out of fhame, left their chiefs fhould
be defpifed 2.

theifm or idolatry ; which fin the Mohammedans
believe, unlefs repented of in this life, is unpardon¬
able and will be punifhed by eternal damnation ;

1 Vi d. Bartolqccii Biblioth » Rabbinic . Tom . 2. 128. T. 3. />. 421. 2 Jallalo’dd-in.

Al KORA JY. Chap. 2.

co come •, wherefore their punifhment fhall not be mitigated, neither fhall
they be helped. We formerly delivered the book of the law unto Moses,
and caufed apoftles to fucceed him, and gave evident miracles to Jesus the
fon of Mary, and ftrengthened him with the holy fpirit \ Do ye therefore,
whenever an apoftle cometh unto you with that which yotir fouls defire not,
proudly rejedt him, and accufe fome of impofture, and flay others ? The
Jews fay. Our hearts are uncircumcifed : but God hath curfed them with
their infidelity, therefore few fhall believe. And when a book came unto them
from God, confirming the fcriptures which were with them, although they had
before prayed for afiiftance againft thole who believed not b, yet when that
came unto them which they knew to he from God , they would not believe
therein: therefore the curfe of God fhall be on the infidels. For a vile

fries have they fold their fouls, that they fhould not believe in that which
God hath lent downc ; out of envy, becaufe God fendeth down his favours to
fuch of hisfervants as he pleafeth : therefore they brought on themfelves in¬
dignation on indignation-, and the unbelievers fhall fuffer an ignominious pu-
nifhment. When one faith unto them. Believe in that which God hath fent
down; they anfiver. We believe in that which hath been fent down unto usd: and
they rejedt what hath been revealed fince, although it be the truth, confirming
that which is with them. Say, Why therefore have ye flain the prophets of
God in times paft, if ye be true believers? Moses formerly came unto you
with evident figns, but ye afterwards took the calf for your god and did
wickedly. And when we accepted your covenant and lifted the mountain of
Six/n oyer you e , faying , Receive the lazv which we have given you, with a re-
loluti.ofi to ferform it , and hear ; they faid. We have heard, and have rebelled:
and they were made to drink down the calf into their hearts f for their un¬
belief. Say, A grievous thing hath your faith commanded you, if ye be true
believers1 * * * 5. Say, If the future manfion with God be f refared peculiarly for
you, exclufive of the reft of mankind, wifh for death, if ye fay truth: but
they will never wifh for it, becaufe of that which their hands have fent be¬
fore them h ; God knoweth the wicked doers ; and thou flialt furely find them

a The holy fpirit.] We mull not imagine Mo-
'■ : varied here means the Holy Gkoft* in the Chri ■
•. *v acceptation. The commentators fay, thi;
:r;rit wan the angel Gabriel, who fa notified JeJ'us
- ui ccnfUntJy attended on him J.

15 dll though they had before prayed* &c.] The
7V-V' in expectation of the coining o i Mobajnmeu
\ -c cording to the tradition of his followers) ufed
grayer, O God , help us againjl the unbeliever.

by tbi pr^ybit yjbj is to be but in the lajl times h
1 he

>7 r .1 •' ‘/y

■* i. c 9 * » il w c i •• •

1 fee before p. f;.

f Wyy : or re made to a rink down the calf See.

' Tie** t:-J: the calf which tUey bad made , and burn

it In the p. and ground it to pozodtr , and Jlrezv

1 i A i . ; A i . O d'DIN.

'2. ^ 1
* J lie tfl*

5 Exod xxxi:

h 1 i? S V/ t ,

x Tin v .is.

ed it upon the water ( of the brook that defee ndca
from the mount ), and made the children of lira el
drink of it 5 .

e A grievous thing* &c.] Mohammed here infers
from their forefathers difobedicnce in worfhiping
the calf, at the fame time that they pretended to
’believe in the law of Mofes , that the faith of the
Jews in his time was as vain and hypocritical,
fince they rejedled him, who was foretold there¬
in, as an impoflor T

h Which their hands have fent before them ,] That
is, by reafon of the wicked forgeries which they
have been guilty of in refpedl to the fcriptures.
An expreflion much like that of St. Paul , where
he fays, that fome men's fins are open before hand ,
going before to judgment * .

zo. Dent. ix. zi. 4 Jaldalo’ddin. Yauya*

■f *

Chap. 2. Al K O R A N. 13

of all men the mofl covetous of life, even more than the idolaters : one of
them would defire his life to be prolonged a thoufand years, but none fhall
reprieve himfelf from punifhment, that his life may be prolonged : God feeth.
that which they do. Say, Whoever is an enemy to Gabriel * (for he hath
caufed the Kor^n to defcend on thy heart, by the permiflion of God, confirm¬
ing that which was before revealed , a direction, and good tidings to the faith¬
ful-, ) whofoever is an enemy to God, or his angels, or his apoftles, or to Ga¬
briel, or Michael, verily God is an enemy to the unbelievers. And now
we have fent down unto thee evident figns b, and none will difbelieve them
but the evil-doers. Whenever they make a covenant, will fome of them rejedt
it ? yea the greater part of them do not believe. And when there came un¬
to them an apoftle from God, confirming that fcripture which was with them,
fome of thofe to whom the fcriptures were given, caft the book of God be¬
hind their backs, as if they knew it not : and they followed the device which
the devils devifed againft the kingdom of Solomon c ; and Solomon was not
an unbeliever but the devils believed not, they taught men forcery, and
that which was fent down to the two angels at Ba-rbl^ Harut and Marut d :
yet thole two taught no man until they had faid. Verily we are a temptation,
therefore be not an unbeliever. So men learned from thofe two a charm by
which they might caufe divifion between a man and his wife i but they hurt

none

2 Whoever is an enemy to Gabriel, &e ] The
commentators fay, that the Jews asked, what
angel it was that brought the divine revelations
to Mohammed ; and being told that it was Gabriel ,
they replied, that he was their enemy, and the
inellenger of wrath and punifhment; but if it had
been Michael , they would have believed on him,
becaufe that angel was their friend, and the mef-
fenger of peace and plenty. And on this occa-
hon, they fay, this paflage was revealed 1 .

That Michael was really the proteclor or
guardian angel of the Jezos, we know from
feripture 2 ; and it feems that Gabriel was, as
the Per flans call him, the angel of revelations , be-
i ng frequently fent on meflages of that kind 5 ;
for which reafon, it is probable, Mohammed pre¬
tended he was the angel from whom he received
the Koran .

41 Evident fgnsf] i. e. the revelations of this
bock.

1 They followed the device of the devils againft
Solomon, &c.~\ The devils having, by God’s
permiflion, tempted Solomon without fuccefs,
'they made ufe of a trick to blaffc his charadlcr.
for they wrote feveral books of magic, and hid
them under that prince’s throne, and after his
death, told the chief men that if they wanted to
know by what means Solo?non had obtained his
abfolute power over men, genii, and the winds.

they flhould dig under his throne ; which hav¬
ing done, they found the aforefaid books, which
contained impious fuperflitions. The better fort
refufed to learn the evil arts therein delivered,
but the common people did; and the priefls pub-
lifhed this fcandalous flory of Solomon, which
obtained credit among the Jews , till God, fay
the Mohammedans, cleared that king by the mouth
of their prophet, declaring that Solomon was no
idolater 4.

d The devils taught fur eery, and that which was
fent down to Harut and Marut, £sV.] Some fay on¬
ly that thefe were two magicians, or angels fent
by God to teach men magic, and to tempt them5 .
But others tell a longer fable ; that the angels
exprefling their fur prize at the wickednefs of the
fons of Adam , after prophets had been lent to
them with divine commiflions, God bid them
chufe two out of their own number to be lent
down to be judges on earth. Whereupon they
pitched upon Harut and Marut, wh<> execu¬
ted their office with integrity for fome time, till
Zohara, or the planet Venus , defeended and ap¬
peared before them in the Jhape of a beautiful
woman, bringing a complaint againfl her hus¬
band (though others fay ihe was a real woman.)
As foon as they faw her, they fell in love with
her, and endeavoured to prevail on her to fatisfy
their deflres ; but fhc flew up again to heaven ,

whithev

1 J all add’d din. ^/Zamakh. Yahya. 2 Da n. xii. 1. ^ I b id. ch. viii. 16. and iwat.

Lu\c 19,26. See Hyde de red* vet . Per jar. /■* 263. 4 Yahya. J all add’d din, 5 ] a lda lo'ddin.

Al KORAN, :

Chap 2.

none thereby, unlels by God’s permifiion ; and they learned that which would
hurt them, and not profit them ; and yet they knew that he who bought that art
fhould have no part in the life to come, and woful is the price for which they
have i'old their fouls, if they knew it. But if they had believed, and feared
God , verily the reward they would have had from God would have been bet¬
ter, if they had known it. O true believers, fay not to our apoftle, Raina;
but fay Ondhorna a •, and hearken: the infidels fhall fuffer a grievous pun ifh-
ment. It is not the defire of the unbelievers, either among thofe unto
whom the feriptures have been given, or among the idolaters, that any good
fhould be lent down unto you from your Lord : but God will appropriate his
mercy unto whom he pleafeth ; for God is exceeding beneficent. Whatever
verfe we fhall abrogate, or caufe thee to forget, we will bring a better than it,
or one like unto it. Doff: thou not know that God is almighty ? Doft thou
not know that unto God belongeth the kingdom of heaven and earth ? nei¬
ther have ye any protestor or helper except God. Will ye require of your
apoftle according to that which was formerly required of Moses b ? but he
that hath exchanged faith for infidelity, hath already erred from the ftrait

Many of thofe unto whom the feriptures have been given, defire to
render you again unbelievers, after ye have believed; out of envy from their
fouls, even after the truth is become manifeft unto them *, but forgive them,
and avoid them , till God fhall fend his command; for God is omnipotent.
Be conftant in prayer, and give alms ; and what good ye have fent before
for your fouls, ye fhall find it with God ; furely God feeth that which ye do.
They fay. Verily none fhall enter paradife, except they who are Jews or
Chriftians c .* this is their wifh. Say, Produce your proof of this, if ye fpeak
truth. Nay, but he who refigneth himfelf d to God, and doth that which

he fhall have his reward with his Lord ; there fhall

way

right

come

whither the two angels alio returned, but were
not admitted. However, on the interceffion of a
certain pious man, they were allowed to chufe
whether they would be punifhed in this life, or
in the other; whereupon they chofe the former,
and now fuffer punifhment accordingly in Babe! ,
■where they are to remain till the day of judgment.
They add that if a man has a fancy to learn ma¬
gic, he may go to them, and hear their voice,
but cannot fee them 1 .

This flory Mohammed took diredlly from the
Ferfian Magi , who mention two rebellious angels
of the fame names, now hung up by the feet,
with their heads downwards, in the territory of
Babel 2. And the Jews have fomething like this,
of the angel Shamhozai , who having debauch¬
ed himfelf with women, repented, and by way
of penance hung himfelf up between heaven
and earth 3 .

■ Say not unto our apoftle Rama, but Ondhor¬

na.] Thofe two Arabic words have both the
fame fignification, viz. Look on us ; and are a
kind of falutation. Mohammed had a great aver-
lion to the firll, becaufe the Jezus frequently
ufed it in derifion, it being a word of reproach
in their tongue 4\ They alluded, it {eems, to
the Hebrew verb vn rua9 which lignifies to be
bad or mifehievous .

b What zoas formerly required of Mofes.] Name¬
ly, to fee God manifeftly 5.

c None jhall enter paradife , except Jews or
' Chriflians.] This palfage was revealed on occa-
fion of a difpute which Mohammed had with
the Jews of Medina , and the Chriftians of Naj-
ran, each of them averting that thofe of their
religion only fhould be faved 6.

d Refigneth himfelf \ &c.] Literally, refigneth his
face , &c.

c And doth that which is right , &c.] That is,
afferteth the unity of God 7,

Yah

Y A

ialo’ddin.

, &c. 2 V. Hyde, ubi flip. cap. 12. 3 Berefhit rabbah> in Genefi vi , z

* See before p. 7, 6 Jallalq’ddin. 7 Idem ,

Chap. 2* Al ICO R A IV. i tj

no fear on them, neither fliall they be grieved. The Jews fay. The Chriftians
are grounded on nothing a ; and the Chriftians fay, The Jews are grounded
on nothing : yet they both read the fcriptures. So likewife fay they who know
not the fcripture , according to their faying. But God fhall judge between
them on the day of the refurredtion, concerning that about which they now
difagree. Who is more unjuft than he who prohibiteth the temples of God b,
that his name ftiould be remembered therein, and who hafteth to deftroy
them ? Thofe men cannot enter therein, but with fear : they fhall have
fhame in this world, and in the next a grievous punifhment. To God belong-
fth the eaft and the weft ; therefore whitherfoever ye turn your felves to
pray, there is the face of God for God is omniprefent and omnifcient.
They fay, God hath begotten children c : God forbid! To him belongeth
whatever is in heaven, and on earth •, all is poffeffed by him, the Creator
of heaven and earth •, and when he decreeth a thing, he only faith unto it.
Be, and it is. And they who know not the fcriptures fay, Unlefs God
fpeak unto us, or thou lhew us a fign, we will not believe. So faid thofe be¬
fore them, according to their faying : their hearts refemble each other. We
have already (hewn manifeft figns unto people who firmly believe j we have
fent thee in truth, a bearer of good tidings, and a preacher ; and thou
fhalt not be queftioned concerning the companions of hell. But the Jews
will not be pleafed with thee, neither the Chriftians, until thou follow their
religion •, fay. The direction of God is the true direction. And verily if
thou follow their defires, after the knowledge which hath been given thee,
thou finale find no patron or proteeftor againft God. They to whom we
have given the book of the Korkin, and who read it with its true reading,
they believe therein ; and whoever believeth not therein, they fhall perifh,
O children of Israel, remember my favour wherewith I have favoured
you, and that I have preferred you before all nations ; and dread the day
wherein one foul fhall not make fatisfadtion for another foul, neither fhall
any compenfation be accepted from them, nor fhall any interceflion avail,
neither fhall they be helped. Remember when the Lord tried Abraham by
certain words d, which he fulfilled: God faid. Verily I will conftitute thee

* The Jews fa y, the Chriftians are grounded on
nothing, &c] The Jezvs and Chriftians are here
accufed of denying the truth of each other’s re¬
ligion, notwithitanding they read the fcriptures.
Whereas the Pentateuch bears teftimony to Jesus,
»nd the Gofpel bears teftimony to MoJ'es 1 .

b Who prohibiteth the temples of God, £j)V.] Or
hindreth men from paying their adorations to
G od in thofe facred places. This paflage, fays
Jallatiddin, was revealed on news being brought,
that the Romans had fpoiled the temple of Jeni-
faletn ; or eife when the idolatrous Arabs ob-
ftru&ed Mohammed's viftting the temple of Mec -
ta> in the expedition of al Hodcibiya , which

happened in the 6th year of the Hejra 2.

c They fay God hath begotten children.'] This
is fpoken not only of the Chriftians , and of the
Jews ( for they are accufed of holding Ozair ,
or Ezra , to be the fon of God,) but alfo the pa¬
gan Arabs , who imagined the- angels to be
daughters of God.

d When the Lord tried Abraham, &3V.] God
tried Abraham chiefly by commanding him to
leave his native country, and to offer his fon. But'
the commentators fuppofe the trial here meant re¬
lated only to fomc particular ceremonies, fuch as
circumcifion, pilgrimage to the Caaba 5 fevtval
rites of purification, and the like 3 .

? Idem .

2 V , AbuTfsdae vittMohatn* p . 84. £sY.

1 6

Al KORAN.

AP. 2.

a model of religion * unto mankind

j he anfwered. And alfo of my pofterity ;
covenant doth not comprehend the ungodly. And

when

J X - ”7

and /aid. Take the flation of Abraham c for a

God laid. My

appointed the holy houfe b of AlEcc^t to be a place of refort for mankind,
and a place of fecurity
place of prayer •, and we covenanted with Abraham and Ismael, that
they fhould cleanfe my houfe for thofe who ftiould compafs it, and thofe who
Ihould be devoutly afilduous there , and thofe who fhould bow down and worfhip.
And when Abraham faid. Lord, make this a territory of fecurity, and
bounteoufly bellow fruits on its inhabitants, fuch of them as believe in God
and the lad: day ; God anfwered. And whoever believeth not, I will

be¬

llow on him little, afterwards I will drive him to the punifhment of hell-

And when Abraham and Ismael railed

fire

an ill journey fhall it be !
the foundations of the houfe, faying , Lord, accept it from us, for thou arc
he who heareth and knoweth : Lord, make us alfo refigned d unto thee,
•and of our pofterity a people refigned unto thee, and fhew us our holy
ceremonies, and be turned unto us, for thou art eafy to be reconciled, and
-merciful : Lord, fend them likewife an apoftle from among them, who may
declare thy figns .unto them, and teach them the book of the Koran and
wifdom, and may purify them for thou art mighty and wife. Who will
be averfe to the religion of Abraham, but he whole mind is infatuated?
Surely we have chofen him in this world, and in that which is to come he Ihall

When his Lord faid unto him, Refign thy felf
unto me •, he anfwered, I have refigned my felf unto the Lord of all
creatures. And Abraham bequeathed this religion to his children, and Ja-
did the fame , faying , My children, verily God hath chofen this religion

therefore die

be one of the righteous.

Were ye prefent

Whom will

COB

for you, therefore die not, unlefs ye alfo be refigned.
when Jacob was at the point of death? when he faid to his fons,
ye worfhip after me ? They anfwered. We will worfhip thy God, and the
God of thy fathers Abraham, and Ismael, and Isaac, one God, and to
him will we be refigned. That people are now palled away, they have
what they have gained e, and ye fhall have what ye gain •, and ye fhall not
be queftioned concerning that which they have done. They fay. Become
Jews or Chriftians that ye may be dire&ed. Say, Nay, we follow the
religion of Abraham the orthodox, who was no idolater. Say, We be¬
lieve

a A model of religion .] I have rather expreff-
ed the meaning, than truely tranflated the Ara¬
bic word Imam , which anfwers to the Latin
Antijles. This title the Mohammedans give to
their priefts, who begin the prayers in their
Mofques , and whom all the congregation follow.

b 7 he holy houfe, &c.] That is the Caaba , which
is ufually called, by way of eminence, the Houfe.
Of the fandtity of this building and other par¬
ticulars relating to it, fee the Preliminary Difi
courfe , fedl. IV.

c The fat ion of Abraham, {5V.] A place fo
called within the inner inclofure of the Caaba ,

where they pretend to fhew the print of his foot
in a ftone 1 .

d Refigned .] Th t Arabic word is Moflemuna, in
the fingular Mojlctn , which the Mohammedans
take as a title peculiar to themfelves. The
Europeans generally write and pronounce it
Mufulmati.

c What they have gained ,] or deferved. The
Mohammedan notion, as to the imputation of
moral adtions to man, which they call gain , or
acquifition , is fufficiently explained in the Prdi-
minary Difcourfe ,

1 See the Prelim . Difc. §. IV.

Al KORAN.

1 7

iieve in God, and that which hath been fent down unto us, and that which
hath been fent down unto Abraham, and Ismael, and Isaac, and Jacob,
and the tribes, and that which was delivered unto Moses, and Jesus, and
that which was delivered unto the prophets from their Lord : We make
nodiftinilion between any of them, and to God are we refigned. Now if
they believe according to what ye believe, they are furely diredted, but if
they turn back, they are in fchifm. God (hall fupport thee againft them, for
he is the hearer, the wife. The baptifm of God * 1 have we received, > and who
is better than God to baptize ? him do we worfhip.

with us concerning God b , who is our Lord, and your Lord ? we have our
works, and ye have your works, and unto him are we fincerely devoted.
Will ye fay, truly Abraham, and Ismael, and Isaac, and Jacob, and the
tribes were Jews or Chriftians ? Say, Are ye wifer, or God ? And who is
more unjuft than he who hideth the teftimony which he hath received from
God c ? But God is not regardlefs of that which ye do. That people are
paffed away, they have what they have gained, and ye fhali have what ye

nor fhali ye be queftioned concerning that which they have done.

Say, Will

gain

wards which they formerly prayed*? Say, Unto God helongeth the eaft and
the weft : he direcleth whom he pleafeth into the right way. Thus have we
placed you, O Ara^ia^s^ an intermediate nation c, that ye may be witneffes
againft the reft of mankind, and that the apoftle may be a witnefs againft you.
We appointed the Keblah towards which thou didft formerly pray , only that
we might know him who foil owe th the apoftle, from him who turneth back
on his heels f 5 though this change feem a great matter, unlefs unto thofe whom

D God

* The baptifm of God.] By baptifm is to be
tmdcrftood the religion which God inftituted in
the beginning ; becaufe the figns of it appear in
the perfon who profefTes it, as the figns of water
appear in the cloaths of him that is baptized x.

0 Will ye difptite with us concerning God ?]
Thefe words were revealed, becaufe the Jews
infilled, that they firfl received the feriptures,
that their Keblah was more ancient, and that no
prophets could arife among the Arabs ; and
therefore if Mohammed was a prophet, he mull
have been of their nation 2.

* Who hideth the teftimony , &c.] The Jews are
again accufed of corrupting and fuppreifmg the
prophecies in the Pentateuch relating to Moham¬
med.

d What hath turned them from their Keblah,
OV.] At firll, Mohammed and his followers ob-
ferved no particular rite in turning their faces
towards any certain place, or quarter of the
world, when they prayed; it being declared to

be perfe£lly indifferent 3. Afterwards, when the
prophet fled to Medina, he directed them to turn
towards the temple of Jerufalem (probably to
ingratiate himfelf with the Jews,) which con¬
tinued to be their Keblah for fix or {even months ;
but either finding Pat Jews too intra6lable,ordef-
pairing otherwife to gain the pagan Arabs, who
could not forget their refpedl to the temple of
Mecca, he ordered that prayers for the future
fhould be towards the lafl. This change was
made in the fecond year of the Hejra and oc~
cafioned many to fall from him, taking offence
at his inconllancy 5.

* An intermediate-nation, &c.] This feems to
be the fenfe of the words ; tho' the commen¬
tators 6 will have the meaning to be, that the
Arabians are here declared to be a mo fi juft and
good nation.

f Who turneth back on his heels;'] !. e. teturneth
to Judaifm .

1 Jallalo'ddin, % Idem . 3 See before p» ij.

Jalealq’ddin. 6 Idem* Yahya, {sY.

* V. Abu lf« vit. Mohanu p. 54

1 8 Al KORAN. Chap. 2.

God hath diredted. But God will not render your faith of none effect a; for
God is gracious and merciful unto man. We have feen thee turn about thy
face towards heaven with uncertainty , but we will caufe thee to turn thy
felf towards a Keblah that will pleafe thee. Turn therefore thy face towards
the holy temple of Mecca ; and wherever ye be, turn your faces towards that
■place. They to whom the fcripture hath been given, know this to be truth
from their Lord. God is not regardlefs of that which ye do. Verily although
thou fhouldeft fhew unto thofe to whom the fcripture hath been given, all
kinds of figns, yet they will not follow thy Keblah, neither fhalt thou fol¬
low their Keblah ; nor will one part of them follow the Keblah of the other.
And if thou follow their defires, after the knowledge which hath been given
thee, verily thou wilt become one of the ungodly. They to whom we have given
the fcripture know our apoftle, even as they know their own children; but fome
of them hide the truth, againft their own knowledge. Truth is from thy
Lord, therefore thou fhalt not doubt. Every fedt hath a certain tradf of
heaven to which they turn themfelves in prayer ; but do ye ft rive to run after
good things : wherever ye be, God will bring you all back at the refnrrec-
tion , for God is almighty. And from what place foever thou comeft forth,
turn thy face towards the holy temple ; for this is truth from thy Lord ;
neither is God regardlefs of that which ye do. From what place foever thou
comeft forth, turn thy face towards the holy temple ; and wherever ye be,
thitherward turn your faces, left men have matter of difpute againft you ;
but as for thofe among them who are unjuft doers, fear them not, but fear
me, that I may accomplifh my grace upon you, and that ye may be di-
redted. As we have fent unto you an apoftle from among you b, to rehearfe
our figns unto you, and to purify you, and to teach you the book of the Korak
and wifdom, and to teach you that which ye knew not : therefore remem¬
ber me, and I will remember you, and give thanks unto me, and be not un¬
believers. O true believers, beg affiftance with patience and prayer, for God
is with the patient. And fay not of thofe who are flain in fight for the reli¬
gion of God c, that they are dead; yea, they are living d : but ye do not un-
derftand. We will furely prove you by afflicting you in fome meafure with
fear, and hunger, and decreafe of wealth, and lofs of lives, and fcarcity of
fruits : but bear good tidings unto the patient, who when a misfortune
befalleth them, fay. We are God’s, and unto him fhall we fureJy return*.
Upon them fhall be blefiings from their Lord and mercy, and they are the
rightly diredted. Moreover Safa and Merwah are two of the monuments of

God:

* Qodwill not render your faith of none ejfefti] Or
will not iiiffer it to go without its reward, while
ye prayed towards Jerufalem.

b An apoftle from among youi] That is, of your
own nation.

c Who are ft a in in fight for the religion of God.]
The original words are literally, who are flain in
the way of. God ; by which expreftion, frequent-
ly occurring in the Koran , is always meant war
undertaken againlt unbelievers for the propagation
of the Mohammedan faith.

d They are living .] The fouls of martyrs, (for
fuch they eitcem thofe who die in battle againlt
inlidels) fays Jail aid* ddin , are in the crops of
green birds, which have liberty to fly wher¬
ever they pleafe in paradife, and feed on the fruits
thereof.

c We are GodV, and unto him fhall we furely re¬
turn .] An exprcllion frequently in the mouths of
the Mohammedans , when under any great afflic*
tion, or in any imminent danger,

Chap. 2. Al KORAN. 19

God '• whoever therefore goeth on pilgrimage to the temple of Mecc^a or vi-
fiteth it , it fhall be no crime in him if he compafs them both*. And as for
him who voluntarily performeth a good work; verily God is grateful and
knowing. They who conceal any of the evident figns, or the diredtion
which we have fent down, after what we have manifefted unto men in the
fcripture, God fhall curfe them ; and they who curfe fhall curfe them b. But
as for thofe who repent and amend, and make known what they concealed , I
will be turned unto them, for I am eafy to be reconciled and merciful. Sure¬
ly they who believe not, and die in their unbelief, upon them fhall be the
curfe of God, and of the angels, and of all men ; they fhall remain under it
for ever, their punifhment fhall not be alleviated, neither fhall they be re¬
garded *. Your God is one God, there is no God but He, the moft mer¬
ciful. Now in the creation of heaven and earth, and the vicifiatude of night
and day, and in the fhip which faileth in the fea, loaden with what is profitable
for mankind, and in the rain water which God fendeth from heaven, quick¬
ening thereby the dead earth, and replenifhing the fame with all forts of cattle,
and in the change of winds, and the clouds that are compelled to do fervice d be¬
tween heaven and earth, are figns to people of underftanding : yet fome men
take idols befide God, and love them as with the love due to God ; but the
true believers are more fervent in love towards God. Oh that they who a£t
unjuftly did perceive % when they behold their punifhment, that all power
belongeth unto God, and that he is fevere in punifhing ! When thofe who
have been followed, fhall feparate themfelves from their followers f, and fhall
fee the punifhment, and the cords of relation between them fhall be cut in

D 2 funder ;

a Whoever goeth on pilgrimage to Mecca, it
Jhall be no crime in him if he co?npafs them both, ]
Safa and Memo a are two mountains near Mecca ,
whereon were anciently two idols, to which the
pagan Arabs ufed to pay a fuperltitious venera¬
tion 1 . Jallalo' ddin lays this paflage was re¬
vealed becaufe the followers of Mohammed made
a fcruple of going round thefe mountains, as the
idolaters did. But the true reafon of his allowing
this relick of ancient fuperflition feems to be the
difficulty he found in preventing it. Abiil Kd-
fem Hebatdllab thinks thefe laft words arc abro¬
gated by thofe other. Who zuill rejefi the re¬
ligion of Abraham, except he who hath infatuated
his foul. 2 ? So that he will have the meaning to
be quite contrary to the letter, as if it had been,
it Jhall be no crime in him if he do not compafs them.
However the expositors arc all againfthim 3, and
the ceremony of running between thefe two hills
is ilill obferved at the pilgrimage 4.

b They who curfe foal l curfe them.] That is, the
angels, the believers, and all things in general 5 .
But Tahya interprets it of the curfes which will
be given to the wicked, when they cry out be¬

caufe of the punifliment of the fepulchre 6, by
all who hear them, that is by all creatures except
men and genii.

c Regarded .] Or, as fall ah'" ddin expounds it,
God will not wait for their repentance.

d Compelled .] The original word iignifies pro¬
perly that are prejfcd or compelled to do per final fer¬
vice without hire ; which kind of fervice is often
exadted by the eaitern princes of their fubjedts,
and is called by the Greek and Latin writers. An¬
garia. The fcripture often mentions this fort of
compulfion or force 7.

e Oh that they who aft unjuftly did perceive , &c.]
Or it may be tranflated. Although the ungodly will
perceive , See. But fome copies inftead of yara9
in the third perfon, read tara, in the fecond ;
and then it mult be rendered, Oh if thou, didfl fie
when the ungodly behold their punifhment , Sec.

1 When thofe who have followed Jhall feparate
themfelves from their followers , &c. J That is,
when the broachers or heads of new fedts fhall
at the lait day for lake or waih their hands of
their diiciples, as if they were not accomplices
in their fuperftitions.

1 See the Prelim. Difc . p. 20. 2 See before p. 16. 3 V. Marracc. in Ale. f* 6g. £rV. 4 See

Prelim. Difc.fcfl. IV. s J ai.jl alo’ddi n. 6 See Prelim* Dijc.fcft.lV. 7 Matt. v. 41. yxvii. 32 . £5V.

20 Ai KO R A N. Chap. 2.

funder ; the followers fhall fay. If we could return to life , we would fe-
parate our lelves from them, as they have now feparated themfelves from
us. So God will fhew them their works ; they fhall figh grievoufly, and
fhall not come forth from the fire of hell. O men, eat of that which is law¬
ful and good on the earth •, and tread not in the fleps of the devil, for he is
your open enemy. Verily he commandeth you evil and wickednefs, and that
ye lhould fay that of God which ye know not. And when it is faid unto them
who believe not , Follow that which God hath fent down •, they anfwer. Nay,
but we will follow that which we found our fathers pradtife. What ? tho’
their fathers knew nothing, and were not rightly directed P The unbelievers
are like unto one who crieth aloud to that which heareth not fo much as his
calling, or the found of his voice. They are deaf, dumb, and blind, there¬
fore do they not underftand. O true believers, eat of the good things which
we have bellowed on you for food, and return thanks unto God, if ye ferve
him. Verily he hath forbidden you to eat that which dieth of it lelf, and
blood, and fwine’s flefh, and that on which any other name but God’s hath
been invocated *. But he who is forced by neceffity, not lulling, nor return¬
ing to tranfgrefs , it fhall be no crime in him if he eat of thofe things , for God
is gracious and merciful. Moreover they who conceal any part of the fcrip-
ture which Gon hath fent down unto them, and fell it for a fmall price, they
fhall fvvallow into their bellies nothing but fire ; God fhall not fpeak unto
them on the day of refurrection, neither fhall he purify them, and they
fhall fuffer a grievous punifhmenf. Thefe are they who have fold diredlion
for error, and pardon for punifhment : but how great will their fuffering be
in the fire ! This they fhall endure , becaufe God fent down the book of the
Korkin with truth, and they who difagree concerning that book, are certainly
in a wide miflake. It is not righteoufnefs that ye turn your faces in prayer
towards the eaft and the weft, but righteoufnefs is of him who believeth in
God and the lalt day, and the angels, and the feriptures, and the prophets;
who giveth money for God's fake unto his kindred, and unto orphans, and
rue needy, and the llranger, and thofe who afk, and for redemption of cap¬
tives ; who is conftant at prayer, and giveth alms and of thofe who per¬
form their covenant, when they have covenanted, and who behave themfelves
patiently in adverfity, and hardfhips, and in time of violence : thefe are they
who are true, and thefe are they who fear God. O true believers, the law of reta¬
liation is ordained you for the (lain : the free fhall die for the free, and the fervant
for the fervant, and a woman fora woman b: but he whom his brother fhall forgive,
may be prolecuted, and obliged to make fatisfadiion according to what is juft, and a

fine

J For this reaion, whenever the ’Mohammedans
kill any animal for food, they always fay Bif-
tfi'iixby or In the name of God ; which if it be
mgiedted, they think it not lawful to eat of it.

fc A woman for a zoom a a. ~\ This is not to be
ttriftlv taken ; for according to the Sonna, a man
*Uu is to be put to death for the murder of a

woman. Regard is alfo to be had to difference
in religion, fo that a Mohammedan , tho’ a have,
is not to be put to death for an infidel? tho' a
freeman 1 . But the civil magiftrates do not
think themfelves always obliged to conform to
this laft determination of the Sonna.

1 J all alo’dd in.

Chap. 2. Al KORAN, 21

fine fhall be fet on him * with humanity. This is indulgence from your
Lord, and mercy. And he who fhall tranfgrefs after this, by killing the mur-
therer , fhall fuffer a grievous punifhment. And in this law of retaliation
ye have life, O ye of underftanding, that peradventure. ye may fear. It is or¬
dained you, when any of you is at the point of death, if he leave any goods,
that he bequeath a legacy to his parents, and kindred, according to what fhall
be reafonable b. This is a duty incumbent on thofe who fear God. But he
who fhall change the legaty , after he hath heard it bequeathed by the dying per-
fon , furely the fin thereof fhall be on thofe who change it, for God Is he
who heareth and knoweth. Howbeic he who apprehendeth from the teftator
any miftake or injuftice, and fhall compofe the matter between them, that
fhall be no crime in him, for God is gracious and merciful. O true believers,
a faft is ordained you, as it was ordained unto thofe before you, that ye may
fear God. A certain number of days fljall ye faft : but he among you who
fhall be Tick, or on a journey, fhall faft an equal number of other days. And
thofe who can c keep it , and do not , mu ft redeem their neglefit by maintaining
of a poor man d. And he who voluntarily dealeth better with the poor man
than he is obliged , this fhall be better for him. But if ye faft it will be better
for you, if ye knew it. The month of Ramadan /w// ye faft , in which
the Koran was fent down from heaven c, a direction unto men, and declara¬
tions of diredtion, and the diftindtion between good and evil. Therefore let
him among you who fhall be prefent f in this month, faft the fame month ;
but he who fhall be fick, or on a journey, fhall faft the like number of other days.
God would wake this an eafe unto you, and would not make it a difficulty
unto you ; that ye may fulfill the number of days, and glorify God, for

that

a This is the common praflife in Mohammedan
countries, particularly in PcrJia 1 ; where the
relations of the deceafed may take their choice,
cither to have the murtherer put into their hands
to be put to death ; or die to accept of a pecu¬
niary fatisfadtion.

b That he bequeath a legacy to his parents arid kin¬
dred, according to what Jhall be reafonable , Src.]
That is, the legacy was not to exceed a third part of
the teftator’s fubftance, nor to be given where
there was no neceflity. But this injunction is
abrogated by the law concerning inheritances.

c Thofe zvho can keep it, and do not , &c.] The
expofttors differ much about the meaning of this
pailage, thinking it very improbable that people
ihould be left intire ly at liberty cither to fait or
not, on compounding tor it in this manner. Jal-
lalo'ddin therefore fuppoies the negative particle
not to be underftood, and that this isallowed only
to thofe who are not able to fait, by reafon of
age or dangerous ficknefs : but afterwards he
fays, that in the beginning of Mubammcdifm it
Was free for them to chuic whether thev would

faft or maintain a poor man ; which liberty was
foon after taken away, and this paflage abrogat¬
ed by the following. Therefore let him zvho fhall
be prefent in this month, faft the fame month .
Yet this abrogation, he lays, does not extend
to women with child, or that give fuck, left the
infant fuffer.

Al7*amakbfhari , having Hrft given an explanati¬
on of Ebn Abbas , who by a different interpretation
of the Arabic word Totiktinaho , which fignifies
can or are able to fait, renders it, Thofe zvho find
great difficulty therein , See. adds an expofition
of his own, by fuppofing fome thing to be un-
derflood ; according to which the fenfe will be,
Thofe zvho can faft and yet have a legal excufe to
break it, mufl redeem it. See.

d By maintaining of a poor man.'] According to
the ufual quantity which a man cats in a day,
and the cuitom of the country 2.

° See the Prelim. Dife. Sect. II.
f Who fhall be prefent ] i. c. at home, and not
in n Itrangc country, where the fait cannot hr-
performed v or on a journey.

1 V. Chardin, Voyavc de Peru T. II. />. 299. C

• 1 a i j..'U-0'nm

Al KORAN. Chap. 2.

that he hath directed you, and that ye may give thanks. When my fer-
vants afk thee concerning me. Verily I am near ; I will hear the prayer of
him that prayeth, when he prayeth unto me : but let them hearken unto me,
and believe in me, that they may be rightly diredted. It is lawful for you
on the night of the faft to go in unto your wives a ; they are a garment h unto
you, and ye are a garment unto them. God knoweth that ye defraud your
felves therein , wherefore he turneth unto you, and forgiveth you. Now there¬
fore go in unto them ; and earneftly defire that which God ordaineth you,
and eat and drink, until ye can plainly diftinguifh a white thread from a black
thread by the day-break : then keep the faft until night, and go not in
unto them, but be conftantly prefent in the places of worfhip. Thefe are the
prefcribed bounds of God, therefore draw not near them to tranfgrefs them.
Thus God declareth his figns unto men, that they may fear him. Confume
not your wealth among your felves in vain ; nor prefent it unto judges, that
ye may devour part of men’s fubftance unjuftly, againft your own confidences.
They will alk thee concerning the phafes of the moon : Anfwer, They are
times appointed unto men, and to JJoew the feafon of the pilgrimage to
MECc^i. It is not righteoufnefs that ye enter your houfes by the back parts there¬
of", but righteoufnefs is of him who feareth God . Therefore enter your
houfes by their doors; and fear God, that ye may be kappy. And fight
for the religion of God againft thofe who fight againft you, but tranfgrefs
not by attacking them fir ft , for God lovethf not the tranfgreffors. And kill
them wherever ye find 'them, and turn them out of that whereof they have
difpoffeffed you ; for temptation to idolatry is more grievous than daughter :
yet fight not againft them in the holy temple, until they attack you therein ;
but if they attack you, flay them there . This fhall be the reward of the
infidels. But if they defift, God is gracious and merciful. Fight therefore
againft them, until there be no temptation to idolatry , and the religion be
God’s : but if they defift, then let there be no hoftility, except againft the
ungodly. A facred month for a facred month d, and the holy limits of

if they attack you therein , do ye alfo attack them therein in retaliation ;
and whoever tranfgreffeth againft you by fo doings do ye tranfgrefs againft
him in like manner as he hath tranfgreffed againft you, and fear God, and
know that God is with thofe who fear him. Contribute out of your fubftance
toward the defence of the religion of God, and throw not your felves with
your own hands into perdition ^ ; and do good, for God loveth thofe who do

» It is lawful for you on the faft to go in unto your '
zvives by night.’] In the beginning of Mob am-
?neaij;r., during the fail, they neither lay with
their wives, nor eat nor drank after fupper. But
‘both are permitted by this paffage. 1

b They are a garment unto yon , &c.] A meta¬
phorical exprefiion, to fignii’y the mutual com-
iort a man and his wife find in each other.

c Some of the Arabs had a iuperftitious cuftom
after they had been at Mecca (in pilgrimage, as
it feems) on their return home, not to enter

their houfe by the old door, but to make a hole
through the back part for a paffage, which
pradlice is here reprehended.

d As to thefe facred months, wherein it was
unlawful for the ancient Arabs to attack one a-
n other, fee the Prelim. Difc. Se£t. VII.

c And throw not your [elves away, &c.] i. e. Be
not acccflary to your own dellrudlion, by neg¬
lecting your contributions towards the wars a-
gainfl infidels, and thereby fuffering them to ga¬
ther ftrength.

Jallalo’ddin.

Chap. 2.

Al K 0 RAN.

and if

Mecca

eafieft.

o-ood. Perform the pilgrimage of Mecca, and the vifitation of God :
ye be befieged, fend that offering which fhall be the eafieft ; and (have not
your heads % until your offering reacheth the place of facrifice. But whoever
among you is fick, or is troybled with any diftemper of the head, muft re¬
deem the Jhaving his head by fading, or alms, or fome offering \ When ye
are fecure from enemies , he who tarrieth. in the vifitation of the temple of

until the pilgrimage, fhall bring that offering which fhall be the
But he who findeth not any thing to offer , fhall faft three days in
the pilgrimage, and feven when ye are returned : they fhall be ten days com-
pleat. This is incumbent on him, whofe family fhall not be prefent at the
holy temple. And fear God, and know that God is fevere in punifhing. The
pilgrimage muft be performed in the known months d ; whofoever therefore
purpofeth to go on pilgrimage therein, let him not know a woman, nor tranf-
grefs, nor quarrel in the pilgrimage. The good which ye do, God knoweth it.
Make provifion for your journey •, but the beft provifion is piety : and fear me,
O ye of underftanding. It fhall be no crime in you, if ye feek an encreafe
from your Lord, by trading during the pilgrimage. And when ye go in pro-
ceffion e from Arafat f, remember God near the holy monument s ; and re¬
member him for that he hath diredled you, although ye were before this of the
number of thofe who go affray. Therefore go in proceffion from whence the
people go in proceffion, and afk pardon of God, for God is gracious and
merciful. And when ye have .finifhed your holy ceremonies, remember
God, according as ye remember your fathers, or with a more reverend com¬
memoration. There are fome men who fay, O Lord, give us our portion in
this world •, but fuch fhall have no portion in the next life : and there are
others who fay, O Lord, give us good in this world, and alfo good in the
next world, and deliver us from the torment of hell fire. They fhall have a
portion of that which they have gained : God is fwift in taking an account \

Remember

3 Shave not your heads , &c.] For this was a
fign they had complcated their vow, and per¬
formed all the ceremonies of the pilgrimage 1 .

b Shall redeem the Jhaving his head by fafling,
•See.] That is, either by failing three days, or
feeding fix poor people, or facrificing a fheep.

c He who tarrieth , &c.] This pailage is fome-
what obfeure. Tahya interprets it of him who
marries a wife during the vifitation, and performs
the pilgrimage the year following. But Jallal-
d d d i n expounds it of him who flays within the
facrcd inclofures, in order to compleat the cere¬
monies, which (as it fhould feem) he had not
been able to do within the preferibed time.

d The known jnonthsf] i. e. Shazvdl, DhuTkaada ,
and Dhid lhajja. See the Preliminary Difcourfc,

Se£l. IV. ‘

0 When ye go in proceffion,] The original word
fignifies to rujh forward impetuouffiy, as the pilgrims
do when they proceed from Arafat to Mozdalif'a.

1 Jallalo’ddin.
de per egr. Meccan a, />. 15,

See before p. 5* not. £,

f Arafat,'] A mountain near Mecca , fo called,
becaufe Adam there met and knezu his wife, after
a long feparation 2. Yet others fay that Gabriel ,
after he had inflru£lcd Abraham in all the facred
ceremonies, coming to Arafat , there asked him
if he knezv the ceremonies which had been fhewn
him ; to which Abraham anfwering in the affir¬
mative, the mountain had thence its name 5.

8 The holy 7nonument ;] In Arabicy al Majber a l
bar dm. It is a mountain in the farther part of
Mooed al if a, where it is faid Mohammed flood pray¬
ing and praifing God, till his face became ex-
treamly ihining Bobovius calls it Farkb but
the true name feems to be Kaxah ; the variation
being occafioned only by the different pointing of
the Arabic letters.

“ God is fzvift in taking an account.] For he
will judge all creatures, lays J allaid lain, in the
fpace of half a day.

3 Al II A S A N » 4 TaLLALO^DDIN

B 0 r 0 v ,

24 Al KORA IV. Chap. 2

Remember Goo the appointed number of days* : but if any hafte to depart from
the valley of Min a in two days, it fhall be no crime in him. And if any tarry
longer, it fhaljl be no crime in him, in fiim who fcareth God. Therefore
fear God, and know that unto him ye fhall Jpe gathered. There is a man
who caufeth thee to marvel b by his fpeech concerning this prefent life, and call,
eth God to witnefs that which is in his heart, yet he is moft intent in oppof-
ing thee •, and when he turneth away from thee , he hafteth to aft corruptly in
the earth, and to deftroy that which is fown, and fpringeth up * : but God
loveth not corrupt doing. And if one fay unto him. Fear God j pride feizeth
him, together with wjekednefs 5 but hell fhall be his reward, and an unhappy
couch fhall it be. There is alfo a man who felleth his foul for the lake of
thofe things which are pleafing unto God d -, and God is gracious unto his fer-
vants. O true believers, enter into the true religion wholly, and follow
not the fteps of Satan, for he is your open enemy. If ye have flipped
after the declarations of oar will have come unto you, know that God is
mighty and wife. Do the infidels expeft lefs than that God fhould come down to
them overfhadowed with clouds, and the angels alfo ? but the thing is decreed,
and to God fhall all things return. Afk the children of Israel how many
evident fign's we have fhewed them •, and whoever fhall change the grace of
God, after it fhall have come unto him, verily God will be fevere in punifh-
ing him. The prefent life was ordained for thofe who believe not, and they
laugh the faithful to fcorn ; but they who fear God fhall be above them, on
the day of the refurreftion : for God is bountiful unto whom he pleafeth with¬
out meafure. Mankind was of one faith, and God fent prophets bearing
good tidings, and denouncing threats, and fent down with them the feripture
in truth, that it might judge between men of that concerning which they
difagreed : and none difagreed concerning it, except thofe to whom the fame
feriptures were delivered, after the declarations of God's will had come unto
them, out of envy among themfelves. And God direfted thofe who believed,
to that truth concerning which they difagreed, by his will : for God direfteth
whom he pleafeth into the right way. Did ye think ye fhould enter paradife,
when as yet no fuch thing had happened unto you, as hath happened unto thofe
who have been before you ? They fuffered calamity, and tribulation, and were
afRifted ; fo that the apoftle, and they who believed with him, faid ; When
will the help of God come ? Is not the help of God nigh? They will afk thee
what they fhall beftow in alms: Anfwer, The good which ye beftow, let it be
given to parents, and kindred, and orphans, and the poor, and the ltranger.

Whatfoever

a The appointed number of days ,] i. e. Three
<Jays after flaying the facrifices.

0 There is a man who caufeth thee to marvel , &c.J
This perfon was al Akhnas Ebn Shoraik , a fair-
fpokendiflembler, who fwore that he believed in
Mohammed , and pretended to be one of his friends,
and to contemn this world. But God here reveals
to the prophet his hypocrify and wickednefs 1 .

c He hafteth to aft corruptly , and to deftroy that
which is /own, &c.] Setting fire to his neigh¬
bour’s corn, and killing his affes by night 2.

d There is a man who felleth his foul, &c.] The
perfon here meant was one Soheifr , who being
perfecuted by the idolaters of Mecca, forfook all
he had, and fled to Medina

1 Jaltalo’ddin,

2 Idem .

3 Idem

Chap. 2. Al KORA JV. 25

►

Whatfoever good ye do, God knoweth it. War is injoined you againji the
Infidels i but this is hateful unto you : yet perchance ye hate a thing which is
better for you, and perchance ye love a thing which is worfe for you : but
God knoweth and ye know not. They will ask thee concerning the
facred month, whether they may war therein: Anfwer, To war therein is
grievous; but to obftruft the way of God, and infidelity towards him, and
to keep men from the holy temple, and to drive out his people from thence,
is more grievous in the fight of God, and the temptation to idolatry is more
Grievous than to kill in the facred months. They will not ceafe to war againft
you, until they turn you from your religion, if they be able : but who¬
ever among you fha 11 turn back from his religion, and die an infidel, their
works fhall be vain in this world, and the next ; they fhall be the com¬
panions of hell fire, they fhall remain therein for ever. But they who be¬
lieve, and who fly for the fake of religion, and fight in God’s caufe, they
fhall hope for the mercy of God ; for God is gracious and merciful. They
will ask thee concerning wine * and lots h : Anfwer, In both there is
great fin, and alfo fome things of ufe unto men c ; but their finfulnefs is greater
than their ufe. They will afk thee alfo what they fhall beftow in alms : Anfwer,
What ye have to fpare. Thus God fheweth his figns unto you, that per-
adventure ye might ferioufly think of this prefent world, and of the next.
They will alfo afk thee concerning orphans : Anfwer, To deal righteoufly with
them is beft ; and if ye intermeddle with the management of what belongs to them,
do them no wrong ; they are your brethren : God knoweth the corrupt dealer
from the righteous ; and if God pleafe, he will furely diftrefs you d, for God is
mighty and wife. Marry not women who are idolaters, until they believe :
verily a maid fervant who believeth, is better than an idolatrefs, although fhe
pleafe you more. And give not women who believe , in marriage to the idola¬
ters, until they believe ; for verily a fervant, who is a true believer, is better
than an idolater, though he pleafe you more. They Invite unto hell fire, but
God inviteth untoparadife and pardon through his will, and declareth his
figns unto men, that they may remember. They will afk thee alfo, con¬
cerning thecourfes of women: Anfwer, They are a pollution : therefore feparate
your felves from women in their courfes, and go not near them, until they
be cleanfed. But when they are cleanfed, go in unto them as God hath com-

E manded

a Wine. 3 Under the name of wine all forts prohibited 3 . And the moderate ufe of wine
of flrong and inebriating liquors are compre- they alfo think is allowed by thefe words of the
hended 16 th chapter. And of the fruits of palm-trees and

b Lots .] The original word, al Meifer , pro- grapes ye obtain inebriating drink , and alfo good
perly lignifies a particular game performed with nourijbment . But the more received opinion is,
arrows, and much, in ufe with the pagan Arabs, that both drinking wine or other flrong liquor*
But by lots we are here to underftand all games in any quantity, and playing at any game of'
whatfoever, which are fubj e£t to chance or chance, are abfolutely forbidden
hazard, as dice, cards, &c 2. d God will furely dijlrefs you.'] vix. By his curfe,

c In both there is great fin, and alfo fome things which will certainly bring to nothing what ye
of ufe.] From thefe words fome fuppofe that on- fhall wrong the orphans of-
ly drinking toexcefs,andtoo frequent gaming are

1 See the Prelim. Difc . §. V. % See ibid. 3 V. JaU-alo’ddin £3* al Zamakhshaiu.

See the Prelim. Difc . ubi fup.

26 Al KORAN Chap. 2.

commanded you % for God loveth thofe who repent, and loveth thofe who
are clean. Your wives are your tillage ; go in therefore unto your tillage in
what manner foever ye will b: and do firft fome a6l that may he prof table un¬
to your fouls c-, and fear God, and know that ye muft meet him ; and bear
good tidings unto the faithful. Make not God the objeft of your oaths d,
that ye will deal juftly, and be devout, and make peace among men e ; for
God is he who heareth and knoweth. God will not punifti you for an in-
confiderate word f in your oaths i but he will punifh you for that which your
hearts have affented unto : God is merciful and gracious. They who vow to
abjtain from their wives, are allowed to wait four months s : but if they go back
from their vow^ verily God is gracious and merciful h ; and if they refolve
on a divorce, God is he who heareth and knoweth. The women who are di¬
vorced fhall wait concerning themfelves until they have their courfes thrice ;,
and it fhall not be lawful for them to conceal that which God hath crea¬
ted in their wombs k, if they believe in God and the laft day-,' and their
hufbands will adt more juftly to bring them back at this time, if they defire a
reconciliation. The women ought alfo to behave towards their hufbands in like
manner as their hufbands Jhould behave towards them, according to what is juft:

but

* As God hath commanded you ;] But not while
they have their courfes, nor by ufing prepoder-
ous venery 1 .

b In what manner foever ye will;] That is in
any podure ; either (landing, fitting, lying, for¬
wards, or backwards. And this paflage, it is
faid, was reveal'd to anfwer the Jezos , who pre¬
tended that if a man lay with his wife backwards,
he would get a more witty child 2. It has been
imagined that thefe words allow that prepo-
flerous lull, which the commentators fay is for¬
bidden by the preceding; but I quedion whe¬
ther this can be proved.

c Do fir ft fome aft that may profit your fouls ;]
i. e. Perform fome a£l of devotion or charity.

d Make not God the object of your oathsd] So as
to fwear frequently by him. The word tranfla-
ted objeft, properly fignifies a but to (hoot
at with arrows 3 .

e That ye will deal jufily , &c.J Some commen¬
tators -*■ expound this negatively. That ye will
oot deal juftly , nor bedevouty &c. For fuch wick¬
ed oaths, they fay, were cuftomary among the-
idolatrous inhabitants of Mecca ; which gave oc-
cailon to the following faying of Mohammed ;
When you ftvear to do a thing , and afterwards find
it better to do otherzoife ; do that zohich is better 9
and make void your oath :

1 An inconfiderate zvord;] When a man fwears
inadvertently, and without defign.

g They who vow to abftain from their zvives, are

allowed to wait four mo?iths ;] That is, they may
take fo much time to confider; and fhall not, by
arafli oath, be obliged actually to divorce them.

h If they go back from their vozvs , See.'] i. e. If
they be reconciled to their wives within four
months, or after, they may retain them ; and
God will difpenfe with their oath.

1 This is to be underftood of thofe only with
whom the marriage has been confummated ; for
as to the others there is no time limited. Thofe
who are not quite pad childbearing (which a wo¬
man is reckoned to be after her courfes ceafe, and
(he is fifty five lunar years, or about fifty three
folar years old) and thofe who are too young to
have children, are allowed three months only ;
but they who are with child, mud wait till they
be delivered 5 .

k They fhall not conceal what God hath created in
their wombs ;] That is, they fhall tell the real
truth, whether they have their courfes, or be
with child, or not ; and fhall not, by deceiving
their husband, obtain a feparation from him be¬
fore the term be accomplifhed: led the fird hus¬
band’s child fhould, by that means, go to the
fecond ; or the wife, in cafe of the fird husband’s
death, fhould fet up her child as his heir, or de¬
mand her maintenance during the time fhe went
with fuch child, and the expences of her lying
in, under pretence that fhe waited not her full
preferibed time 6.

1 Ebn Abbas, Jallalo’ddin. 2 Jallalo’ddin, Yahya, Al Zamakhshari. Vid>
Iatcret. derer. nat . /. iv. v. 1258, &c. 3 Jallalo’ddin. + Idem . Yahya. 5 Jalla¬
lo’ddin. 6 Yahya.

Chap. 2. Al KORAN. 27

but the men ought to have a fuperiority over them. God is mighty and wife.
Ye may divorce your wives twice ; and then either retain them with humanity,
or difmifs them with kindnefs. But it is not lawful for you to take away any
thing of what ye have given them, unlefs both fear that they cannot obferve
the ordinances of God \ And if ye fear that they cannot obferve the ordinances
of God, it (hall be no crime in either of them on account of that for which the
wife fhall redeem her felfb. Thele are the ordinances of God ; therefore tranf-
grefs them not; for whoever tranfgreffeth the ordinances of God, they are un¬
juft doers. But if the hujband divorce her a third time , fhe fhall not be law¬
ful for him again, until fhe marry another hufband. But if he alfo divorce
her, it {hall be no crime in them, if they return to each other, if they think
they can obferve the ordinances of God ; and thefe are the ordinances of God,
he declareth them to people of underftanding. But when ye divorce women,
and they have fulfilled their prefcribed time, either retain them with humani¬
ty, or difmifs them with kindnefs ; and retain them not by violence, fo that
ye tranfgrefs c ; for he who doth this, furely injureth his own foul. And make
not the figns of God ajeft: but remember God’s favour towards you, and
that he hath fent down unto you the book of the Korean, and wifdom, ad¬
monishing you thereby ; and fear God, and know that God is omnifcient.
But when ye have divorced your wives, and they have fulfilled their prefcrib¬
ed time, hinder them not from marrying their husbands, when they have a-
greed among themfelves according to what is honourable. This is given in
admonition unto him among you who believeth in God, and the laft day.
This is moft righteous for you, and moft pure. God knoweth, but ye know
not. Mothers after they are divorced fhall give fuck unto their children two
full years, to him who defireth the time of giving fuck to be compleated ; and
the father fhall be obliged to maintain them and cloath them in the mean
time , according to that which fhall be reafonable. No perfon fhall be obliged
beyond his ability. A mother fhall not be compelled to what is unreafonable
on account of her child, nor a father on account of his child. And the heir
of the father fhall be obliged to do' in like manner. But if they chufe to wean
the child before the end of two years, by common confent, and on mutual con¬
sideration, it fhall be no crime in them. And if ye have a mind to provide
a nurfe for your children, it fhall be no crime in you, in cafe ye fully pay
what ye offer her , according to that which is juft. And fear God, and
know that God feeth whatfoever ye do. Such of you as die, and leave
wives, their wives muft wait concerning themfelves four months and ten days*,
and when they fhall have fulfilled their term, it fhall be no crime in you,
tor that which they fhall do with themfelves % according to what is rea-

E 2 fonable.

3 Unlefs both fear they cannot obferve the ordin¬
ances ofGt on.] For if there be a fettled averfion
on either fide, their continuing together may
nave very ill, and perhaps fatal confequences.

It Jhall be 110 crime if Jhe redeem h erf elf ;] i.e.
If Hie prevail on her husband to difmifs her, by
fclcafmg part of her dowry.

And retain them not by force , fo that ye tranf-
?•’■'/«] viz. By obliging them to purchafe their

liberty with part of their dowry.

- fhe wives of fuch as die , muft wait font
months and ten daysf\ That is to fay, before they
marry again; and this not only for decency fake,
but that it may be known whether they be with
child by the deceafed or not.

c For that zohich they ft all do with themfelves ;]
That is, ‘if they leave oif their mourning weeds,
and look out for new husbands.

28 Al KORAN. Chap. 2.

fonable. God well knoweth that which ye do. And it fliall be no crime in
you, whether ye make public overtures of marriage unto fuch women, within
the [aid four months and ten days , or whether ye conceal fuch your dejigns in
your minds: God knoweth that ye will remember them. But make no pro-
mife unto them privately, unlefs ye fpeak honourable words *, and refolve
not on the knot of marriage, until the prefcribed time be accomplifhed •, and
know that God knoweth that which is in your minds, therefore beware of
him, and know that God is gracious and merciful. It lhall be no crime in
you, If ye divorce your wives, fo long as ye "have not touched them, nor
fettled any dowry on them. And provide for them (he who is at his eafe
mull provide according to his circumftances, and he who is ftraitened according
to his circumftances ) necefiaries, according to what (hall be reafonable.
•phis is a duty incumbent on the righteous. But if ye divorce them before ye
have touched them, and have already fettled a dowry on them, ye J, hall give
them half of what ye have fettled, unlefs they releafe any part , or he releafe part
in whofe hand the knot of marriage is* •, and if ye releafe the whole, it will
approach nearer unto piety. And forget not liberality among you, for God
feeth that which ye do. Carefully obferve the appointed prayers, and the mid¬
dle prayer b, and be afliduous therein , with devotion towards God. But if
ye fear any danger , pray on foot or on horfeback ; and when ye are fafe, re¬
member God, how he hath taught you what as yet ye knew not. And
fuch of you as lhall die and leave wives, ought to bequeath their wives a
year’s maintenance, without putting them out of their houfes : but if they go
out voluntarily , it lhall be no crime in you, for that which they lhall do with
themfelves, according to what lhall be reafonable j God is mighty and wife.
And unto thofe who are divorced, a reafonable provilion is alfo due ; this is a
duty incumbent on thofe who fear God. Thus God declareth his figns unto
you, that ye may underftand. Haft thou not conlidered thofe, who left
their habitations, (and they were thoufands^) for fear of death c ? And God

faid

a Unlefs they , or he in zohofe hand the knot of their dwellings becaufe of a peflilence ; or, ns
marriage is> releafe it, &c.] i. e. Unlefs the wife others fay, to avoid ferving in a religious war:
agree to take Jefs than half her dowry, or un- but as they fled, God ftruck them all dead in a
lefs the husband be fo generous as to give her certain valley. About eight days or more after,
more than half, or the whole ; which is here ap- when their bodies were corrupted, the prophet
proved of as moll commendable. Ezekiel the fon of Buzi happening to pafs that

b The middle prayer .] Tahya interprets this from way, at the fight of their bones, wept ; where-
a tradition of Mohammedy who being asked upon God faid to him. Call to tbemy O Ezekiel,
which was the middle prayer* anfwered. The * and 1 zuill reftore them to life . And accordingly on
evening prayer,which was inftituted by the pro- the prophet’s call they all arofe, and lived feveral
phet Solomon . But Jallalo'ddin allows a greater years after ; but they retained the colour and
latitude, and fuppofes it may be the afternoon flench of dead corps, as long as they Jived, and
prayer, the morning prayer, the noon prayer, the cloaths they wore changed as black as pitch;
or any other. which qualities they tranfmitted to their pofle-

c Hafl thou not cojftdered thofe zvho left their rity 1 . As to the number of thefe Ifraelites , the
habitations for fear of death , Sec.'] Thefe were commentators are not agreed; they who reckon
lome of the children of Ifrael , who abandoned leafl fay they were 3000, and they who reckon

moA

1 Jallalo’ddin, Yahya, Abulfeda, £sY.

Chap. 2. Al K 0 R A N. 29

faid unto them. Die ; then he reftored them to life, for God is gracious towards
mankind-, but the greater part of men do not give thanks. Fight for the
religion of God, and know that God is he who heareth and knoweth. Who
is he that will lend unto God on good ufury *? verily he will double it unto
him manifold-, for God contradteth and extendeth his band as he pleafeth,
and to him fliall ye return. Haft thou not confidered the afiembly of the
children of Israel, after the time of Moses -, when they faid unto their pro¬
phet Seta king over us, that we may fight for the religion of God?

The prophet anfwered. If ye are injoined to go to war, will ye be near re-
fufing to fight ? They anfwered, And what ftiould ail us that we fliould not
fight for the religion of God, feeing we are difpofleffed of our habitations,
and deprived of our children ? But when they were injoined to goto war, they
turned back, except a few of them : and God knew the ungodly. And their
prophet faid unto them. Verily God hath fet Talut b, king over you : they
anfwered. How fliall he reign over us, feeing we are more worthy of the king¬
dom than he, neither is he poffefled of great riches ? Samuel faid, Verily
God hath chofen him before you, and hath caufed him to increafe in know¬
ledge and ftature, for God giveth his kingdom unto whom he pleafeth God
is bounteous and wife. And their prophet faid unto them. Verily the fign
of his kingdom fliall be, that the ark fliall come unto you c : therein fhall be
tranquility from your Lord11, and the relicks e which have been left by the fa¬
mily of Moses, and the family of Aaron ; the angels fliall bring it. Verily
this fliall be a fign unto you, if ye believe. And when Talut departed with
his foldiers, he faid. Verily God will prove you by the river : for he who
drinketh thereof, fhall not be on my fide (but he who fhall not tafte thereof
he fhall be on my fidej except he who drinketh a draught out of his hand.

Anti

moft, 70,000. This {lory Teems to have been
taken from Ezekiel's vifion of the refurredtion of
dry bones 1 .

Some of the Mohafnmedan writers will have
Ezekiel to have been one of the judges of Ifrael,
and to have fucceeded Otboniel the Ton of Caleb .
They alfo call this prophet Ebn al ajuzf or the
(on of the old zvomam becaufe they fay his mo¬
ther obtained him by her prayers in her old
age 2. ^

a Who will lend unto God, on good ufury P~] viz .
By contributing towards the eftablifhment of his
true religion.

b Talut J] So the Mohammedans name Saul

c The ark fhall come unto you, &c.] This ark,
fays fall aid ddhi, contained the images of the
prophets, and was fent down from heaven to
Ada?n, and at length came to the Ifraelites,
who put great confidence therein, and continu¬
ally carried it in the front of their army, till it
was taken by the Amalckites .• But on this occa-

1 Ezek. xxxvii. i-~ 10. f Al Thalabj,

4 Jallalo’ddin.

fion the angels brought it back, in the fight of
all the people, and placed it at the feet of Talut ;
who was thereupon unanimoufly acknowledged
for their king.

This relation feems to have arifen from fome.
imperfedl tradition of the taking and fending
back the ark by the Philijlines * .

d Therein fhall be tranquillity from your Lord j]
That is, becaufe of the great confidence the
Ifraelites placed in it, having won feveral bat¬
tles by its miraculous affiftance. I imagine
however, that the Arabic word Sakinat , which
fignifies tranquility or fecurity of mind , and is fo
underftood by the commentators, may not impro¬
bably mean the divine prefence or glory, which
ufed to appear on the ark, and which the Jews
exprefs by the fame word Shechinah .

* The relicks, &c.] Thefe were the fhoes and
rod of Mofes , the mitre of Aaron> a pot of Man¬
na, and the broken pieces of the two tables of
the law 4.

Abu Ishak, 5$rV.

3 1 Sam. iv, v and vi„

30 Al KORA N. Chap. 2.

And they drank thereof, except a few of them*. And when they had patted
the river , he and thofe who believed with him, they faid, We have no ftrength
today, againft Jalut b and his forces. But they who confidered that they
ftioukl meet God at the refurreftion , faid. How often hath a fmall army dif-
comfited a great army, by the will of God ? and God is with thofe who pa¬
tiently perfevere. And when they went forth to battle againft Jalut and his
forces, they faid, O Lord, pour on us patience, and confirm our feet, and
help us againft the unbelieving people. Therefore they difcomfited them,
by the will of God, and David flew Jalut. And God gave him the king¬
dom and wifdom, and taught him his will c ; and if God had not prevented
men, the one by the other, verily the earth had been corrupted : but God is
beneficent towards his creatures. Thefe are the figns of God : we rehearfe
them unto thee with truth, and thou art furely one of thofe who have been
III. fent by God • * Thefe are the apoftles •, we have preferred fome of them be¬

fore others : fome of them hath God fpoken unto, and hath exalted the de¬
gree of others of them. And we gave unto Jesus the fon of Mary manifeft
figns, and {Lengthened him with the holy fipirit **. And if God had pleafed,
they who came after thofe apoftles , would not have contended among them-
ielves, after manifeft fiems had been fhewn unto them. But they fell to va-
riance ; therefore fome of them believed, and fome of them believed not ; and
if God had fo pleafed, they would not have contended among themfelves, but
God doth what he will. O true believers, give alms of that which we have
bellowed on you, before the day cometh wherein there ftiall be no merchan¬
dizing, nor friendfhip, nor interceffion. The infidels are unjuft doers. God!
there is no God but he c •, the living, the felf-fubfifting : neither flumber nor
fieep feizeth him ; to him belongeth whatfoever is in heaven, and on earth.
Who is he that can intercede with him, but through his good pleafure ? He
knoweth that which is paft, and that which is to come unto them, and they
(hall not comprehend any thing of his knowledge, but fo far as he pleafeth.
His throne is extended over heaven and earth f, and the prefervation of both

a And they drank thereof except a few, &c.] The
number of thofe who drank out of their hands
were about 31 3 1 . It feems that Mohammed has
here confounded Saul with Gideon , who by the
divine direction took with him againft the Mi -
dianites fuch of his army only, as lapped water
out of their hands, which were 300 men 2 .
b Jalut] Or Goliah.

c His willi\ Or what he pleafed to teach him.
Yahya moft rationally underftands hereby the di¬
vine revelations which David received from
God ; but Jallaldddin the art of making coats
of mail (which the Mohammedans believe was
that prophet’s peculiar trade) and the know¬
ledge of the language of birds.
d See before p. 12. Note a.
e God / there is no God but he> &c.] The fol¬

lowing feven lines contain a magnificent defcrip-
tion of the divine majefty and providence ; but it
muft not be fuppofed the tranflation comes up to
the dignity of the original. This pafTage isjuftly
admired by the Mohammedans , who recite it in
their prayers; and fome of them wear it about
them, engraved on an agate or other precious
•ftone 3.

f His throne is extended over heaven and earthy
&c.] This throne, in Arabic called Corfi9 is by
th z Mohammedans fuppofed to be God’s tribu¬
nal, or feat of juftice; being placed under that o-
ther called al Arfljy which they fay is his im¬
perial throne. The Corf allegorically fignifies
the divine providence, which luftains and go¬
verns the heaven and the earth, and is infinitely

above humane comprehenfion4’.

1 Idem , Yahya, 2 Judges v ii. 3 FI Bobov . de prec. Moham. p. 5. & Reland. Dijfert* ae
gemmis Arab . p . 235, 239. 4 Fid. DTIerbelot. Bill. Orient . Art* Corli.

KORAN.

is no burthen unto him. He is the high, the mighty. Let there be no violence
in religion *. Now is right diredlion manifeftly diftinguilhed from deceit:
whoever therefore fhall deny Tagut*5, and believe in God, he fhall furely
take hold on a ftrong handle, which fhall not be broken ; God is he who
heareth and feeth. God is the patron of thofewho believe •, he fhall lead them
out of darknefs into light : but as to thofe who believe not, cheir patrons are
Tagut •, they fhall lead them from the light into darknefs they fhall be the
companions of hell fire, they fhall remain therein for ever. Haft thou not

confidered him who difputed with Abraham concerning his Lord c, becaufe
God had given him the kingdom ? When Abraham faid. My Lord is he
who giveth life, and killeth : he anfwered, T give life, and I kill. Abra¬
ham faid, Verily God bringeth the fun from the eaft, now do thou bring it

Whereupon the infidel was confounded *, for God dire&eth

from the weft,
not the ungodly people.

haft thou not confidered

fed by a city which had been deftroyed, even to her foundations d? He faid.
How fhall God quicken this city, after fhe hath been dead ? And God cau-
fed him to die for an hundred years, and afterwards raifed him to life.

How

And

He . , _ ,, „

Now

of a day. God faid. Nay, thou haft tarried here an hundred years,
look on thy food and thy drink, they are not yet corrupted •, and look on
thine afs : and this have we done that we might make thee a fign unto- men.
An4 look on the bones of thine afs , how we raife them, and afterwards cloath
them with flefh. And when this was fhewn unto him, he faid, I know that
God is able to do all things. And when Abraham faid, O Lord, fhew
me how thou wilt raife the dead * j God faid, Doft thou not yet believe ? He

anfwer-

a Let there be no violence in religion .] This
paflage was particularly diretted to Tome of Mo -
hammea ns firft profelytes, who having Tons that
had been brought up in idolatry or Judaifm,
would oblige them to embrace Mohamnedifm by
force 1 .

b Tagut, 2 This word properly fignifies an
idol , or whatever is worfhipped beftdes God ;
particularly the two idols of the Meccans , All at ,
and at XJzza ; and alfo the devil, or any feducer.

c Him who difputed with Abraham, £5V.] This
was Nimrod ; who, as the commentators fay,
to prove his power of life and death by ocular
demonftration, caufed two men to be brought
before him at the fame time, one of whom he
flew, and faved the other alive. As to this
tyrant’s perfecution of Abraham, fee chap. 21.
and the notes thereon.

d Hafl thou not confidered him who puffed by a city
which had been deflroyed, &c.] The perfon here
meant, was Ozair or Ezra , who riding on an
afs by the ruin3 of Jerufalem , after it had been
deftroyed by the Chaldeans , doubted in his mind

1 Jallalo'dd IN.

3 Nehem . ii. 12. &c.'

by what means God could raife-the city and its
inhabitants again ; whereupon God caufed him
to die, and he remained in that condition 100
years; at the end of which God reftored him to
life, and he found a basket of figs and a crufc
of wine he had with him, not in the leaft fpoiled
or corrupted, but his afs was dead, the bones on¬
ly remaining; and thefe, while the prophet look¬
ed on, were raifed and cloathed with flefh, be¬
coming an afs again, which being infpired with
life, began immediately to bray 1 .

This apocryphal ftory may perhaps have taken
its rife from NebemiaFs viewing of the ruins of
Jerufalem 3 .

c When Abraham faid. Lord pew me how thou
wilt raife the deadf\ The occaflon of this requeft:
of Abraham is faid to have been on a doubt
propofed to him by the devil, in human form,
how it was poflible for the feveral parts of the
corps of a man which lay on the fea fhore, and
had been partly devoured by the wild beads, the
birds, and the fifh, to be brought together at the
refurreflion 4.

2 Jall a lo'ddin, Yahya, See D’Herbel. Bib/, Orient, Art, O zair>

4 Sec D’Herbelot, p. 13.

32 Al KORAN. Chap. ’2.

►

anfwercd, Yea ; but I ask this that my heart may reft at Cafe. God faid
take therefore four birds, ancj. divide them *; then lay a part of them on every
mountain; then call them, and they fhall come fwiftly unto thee : and know
that God is mighty and wife. The fimilitude of thofe who lay out their fub-
ftance for advancing the religion of God, is as a grain of corn which produceth
feven ears, and in every ear an hundred grains ; for God giveth twofold un¬
to whom he pleafeth: God is bounteous and wife. They who lay out their
fubftance for the religion of God, and afterwards follow not what they have
fo laid out by reproaches or mifchiefS they fhall have their reward with their
their Lord ; upon them fhall no fear come, neither fhall they be griev¬
ed. A fair fpeech, and to forgive, is better than alms followed by mif-
chief. God is rich and merciful. O true believers, make not your alms of
none effect by reproaching, or mifchief, as he who layeth out what he hath
to appear unto men to give almst and believeth not in God and the laft day.
The likenefs of fuch a one, is as a flint covered with earth, on which a vio¬
lent rain falleth, and leaveth it hard. They cannpt profper in any thing which
they have gained, for God direfteth not the unbelieving people. And the
likenefs of thofe who lay out their fubftance from a defire to pleafe God, and
for an eftablilhment for their fouls, is as a garden on a hill, on which a vio¬
lent rain falleth, and it bringeth forth its fruits twofold ; and if a violent
rain falleth not on it, yet the dew falleth thereon : and God feeth that which
ye do. Doth any of you defirc to have a garden of palm-trees and vines %
through which rivers flow, wherein he may have all kinds of fruits, and that he
may attain to old age, and have a weak off-fpring ? then a violent fiery wind
fhall ftrike it, fo that it fhall be burned. Thus God declareth his figns unto
you, that ye may confider. O true believers beftow alms of the good things
which ye have gained, and of that which we have produced for you out of the
earth, and chufe not the bad thereof, to give it in almsy fuch as ye would not
accept your felves, otherwife than by connivance d : and know that God is
rich and worthy to be praifed. The devil threateneth you with poverty, and
commandeth you filthy covetoufnefs ; but God promifeth you pardon from
himfelf and abundance: God is bounteous and wife. He giveth wifdom un¬
to

a Take four birds and divide them.'] Thefe birds, additional circumftances.
according to the 'commentators, were an eagle 6 And follow not alms by reproaches or mifchief
(a dove, fay others,) a peacock, a raven, and a &c.] i. e. Either by reproaching the perfoa
cock ; which Abraham cut to pieces, and whom they have relieved, with what they have

mingled their flelh and feathers together, or, done for them; or by expofing his poverty to

as fome tell us, pounded all in a mortar,' his prejudice 3 .

and dividing the mafs into four parts, laid them c Doth any of you deftre a garden , &c.] This
on fo many mountains, but kept the heads, garden is an emblem of alms given out of hypo-
ivhich he had preferved whole, in his hand. crify,or attended with reproaches, which perifh.

Then he called them each by their name, and and will be of no fer vice hereafter to the giver4,

immediately one part flew to the other, till they d By connivance .] That is, on having fome ar
all recovered their firft fhape, and then came to mends made by the feller of fuch goods, either
be joined to their refpedlive heads 1 . by abatement of the price, or giving fomething

This feems to be taken from Abraharts facri- elfe to the buyer to make up the value.

/ice of birds mentioned by Mofes with fome

1 Jallalq3dbin. See D’Herbelot. ubifupra* a Gen. xv, 3 Tallalo^d^in. 4 Idem'

Chap. 2. Al KORA dV. 33

to whom he pleafeth •, and he unto whom wifdom is given, hath received much
oood : but none will confider, except the wife of heart. And whatever alms
ye fhall give? or whatever vow ye fhall vow, verily God knoweth it ; but
the ungodly fhall have none to help them. If ye make your alms to appear,
it is well ; but if ye conceal them, and give them unto the poor, this will be
better for you, and will atone for your fins : and God is well informed of
that which ye do. The direction of them belongeth not unto thee but God
diredleth whom he pleafeth. The good that ye fhall give in alms J, hall redound
unto your felves ; and ye fhall not give unlefs out of defire of feeing the
face of God \ And what good thing ye lhall give in alms , it fhall be repaid
you, and ye fhall not be treated unjuftly ; unto the poor who are wholly em¬
ployed in fighting for the religion of God, and cannon go to and fro in the
earth *, whom the ignorant man thinketh rich, becaufe of their modefty :
thou (halt know them by this mark, they ask not men with importunity ;
and what good ye fhall give in alms , verily God knoweth it. They who dis¬
tribute alms of their fubftance night and day, in private and in public, fhall
have their reward with their Lord ; on them fhall no fear come, neither
fhall they be grieved. They who devour ufury fhall not ari fefrom the dead ,
but as he arifeth whom Satan hath infected by a touch b: this fhall happen
to them becaufe they fay, Truly felling is but as ufury : and yet God hath per¬
mitted felling and forbidden ufury. He therefore who when there cometh unto
him an admonition from his Lord, abftaineth/rm ufury for the future , fhall
have what is pa ft forgiven him, and his affair belongeth unto God. But who¬
ever returneth to ufury , they fhall be the companions of hell fire, they fhall
continue therein for ever. God fhall take his bleffing from ufury, and fhall
increafe alms : for God loveth no infidel, or ungodly perfon. But they who
believe and do that which is right, and obferve the ftated times of prayer,
and pay their legal alms, they fhall have their reward with their Lord :
there fhall come no fear on them, neither fhall they be grieved. O true be¬
lievers, fear God, and remit that which remaineth of ufury % if ye really be¬
lieve ; but if ye do it not, hearken unto war, which is declared againjt you
from God and his apoftle : yet if ye repent, ye fhall have the capital of
your money. Deal not unjuftly with others , and ye fhall not be dealt with
unjuftly. If there be any debtor under a difficulty of paying his debt , let his
creditor wait till it be eafy for him to do it •, but if ye remit it as alms, it
will be better for you, if ye knew it. And fear the day wherein ye fhall return
unto God, then fhall every foul be paid what it hath gained, and they fhall
not be treated unjuftly. O true believers, when ye bind yourfelves one to the

F other

3 Out of defire of feeing the face of G od.] i. e.
For the fake of a reward hereafter, and not for
any worldly conlideration 1 .

b As he whom Satan hath inf c Bed, &c.] viz.
Like d cemoniacs or pofTefTed perfons, that is, in
•^rcat horror and diftra&ion of mind and con¬

vulsive agitation of body.

c Remit what remaineth of ufury,'] Or the
interefl due before ufury was prohibited.
For this fome of Mohammed's followers exact¬
ed of their debtors, fuppoftng they lawfully
might 2.

1 Idem .

2 Idem,

34 ^ K O R A IV. Chap. z.

other in a debt for a certain time, write it down ; and let a writer write between
you according to juftice, and let not the writer refufe writing according to what
God hath taught him ; but let him write, and let him who oweth the debt
dictate, and let him fear God his Lord, and not diminifli ought thereof. But
if he who oweth the debt be foolifh, or weak, or be not able to dictate
himfelf, let his agent s didfate according to equity •, and call to witnefs two
witnefies of your neighbouring men •, but if there be not two men, let there be
a man and two women of thofe whom ye fhall choofe for witnefies : if one of
thofe women fhould miftake, the other of them will caufe her to recoiled!.
And the witnefies fhall not refufe, whenfoever they fhall be called. And dif-
dain not to write it down, be it a large debt , or be it a fmall one, until its
time of payment : this will be more juft in the fight of God, and more right
for bearing witnefs, and more eafy, that ye may not doubt. Eiut if it be a pre-
fent bargain which ye tranfadt between your felves, it fhall be no crime in you,
if ye write it not down. And take witnefies when ye fell one to the other, and
let no harm be done to the writer, nor to the witnefs ; which if ye do, it will
furely be injuftice in you : and fear God, and God will inftrudt you, for God
knoweth all things. And if ye be on a journey, and find no writer, to pledges
be taken : but if one of you truft the other, let him who is trufted return what
lie is trufted with, and fear God his Lord. And conceal not the teftimony, for
f.he who concealeth it, hath furely a wicked heart : God knoweth that which ye
do. Whatever is in heaven, and on earth is God’s : and whether ye manifeft
that which is in your minds, or conceal it, God will call you to account for
it, and will forgive whom he pleafeth, and will punifh whom he pleafeth ; for
God is almighty. The apoflle believeth in that which, hath been lent down un¬
to him from his Lord, and the faithful alfo. Every one of them believeth in
God, and his angels, and his feriptures, and his apoftles : we make no dif-
tindfionat all between his apoftles b. And they fay. We have heard, and do
obey : we implore thy mercy, O Lord, for unto thee mu ft we return. God
will not force any foul beyond its capacity: it fhall have the good which it
gaineth, and it fhall f after the evil which it gaineth. O Lord punifh us not, if
we forget, or aft finfully : O Lord lay not on us a burthen like that which
thou haft laid on thofe who have been before us c ; neither make us, O Lord,
to bear what we have not ftrength to bear , but be favourable unto us, and
fpate us, and be merciful unto us. Thou art our patron, help us therefore a-
gainft the unbelieving nations.

CHAP.

-1 His a? cut.] Whoever in an ages his affairs,
whether his father, heir, guardian, or inter¬
preter 1 .

b IFe 7)1 ah c no diflinftion between bis apoftles I\
But this, fay the J\ lob am wed an s, the Jews do,
who receive Moles , but reject Jefus ; and the
(thrift inns, who receive both thole prophets, but

re i c fl Mi o h am ?n ed 2 .

k Lay not on us fucb a burthen , as thou did ft lay

1 J a l i. a l o’ o r> i n. 2 Linn.

on thofe who have been before us;'] That is on the
Jews , who, as the commentators tell us, were
ordered to kill a man by way of atonement, to
give one fourth of their Jubilance in alms, and to
cut off an unclean ulcerous part’, and were for¬
bidden to eat fat, or animals that divided the
hoof, and were obliged to obferve the fabbath,
and other particulars wherein the Mohammedan s
arc at liberty 4.

* Idem.

4 Yahya.

Chap. 3*

Al KORAN.

Lit tiled , The family of Imiian3; revealed at Medina.

In the name of the moft merciful God.

AL. M. b. There is no God but God, the living, the felf-fub Puling :

He hath fent down unto thee the book of the Kor^n with truth, con¬
firming that which was revealed before it •, for he had formerly fent down the
law, and the gofpel, a diredlion unto men •, and he had alfo fent down the
diftindtion between good and evil. Verily thofe who believe not the figns of
God, fhall fuft’er a grievous punifhment •, for God is mighty, able to revenge.
Surely nothing is hidden from God, of that which is on earth, or in heaven :
it is he who formeth you in the wombs, as he pleafeth •, there is no God but
he, the mighty, the wife. It is he who hath fent down unto thee the book,
wherein are fome verfes clear to be underftood, they are the foundation of the
book; and others are parabolical c. But they whofe hearts are perverfe will
follow that which is parabolical therein, out of love of fchifm, and a defire
of the interpretation thereof ; yet none knoweth the interpretation thereof,
except God. But they who are well grounded in knowledge fay. We be¬
lieve therein, the whole is from our Lord ; and none will confider except
the prudent. O Lord, caufe not our hearts to fwerve from truth, after thou
haft directed us : and give us from thee mercy, for thou art he who giveth.
O Lord, thou fhalt furely gather mankind together, unto a day of refurrec-
tion : there is no doubt of it, for God will not be contrary to the promife.
As for the infidels, their wealth fhall not profit them any thing, nor their
children, againft God : they fhall be the fewel of hell fire. According to the
wont of the people of Pharaoh, and of thofe who went before them, they
charged our figns with a lie ; but God caught them in their wickednefs, and
God is fevere in punifhing. Say unto thofe who believe not. Ye fhall be
overcome, and thrown together into hell ; an unhappy couch fall it be. Ye

F 2 have

3 Imran.'] This name is given in the Korean
to the father of the virgin Mary. See below,
p. 38.

b A. L. M.] For the meaning of thefc let¬
ters, the reader is referred to the Preliminary

Difcourfe, Sedt. III.

c Where hi are fome verfes clear to be under ft go d9
— - — -- and others are parabolical This pailage is
tranflated according to the expofition ot al 7,a-
makbjhari and a l Bet daw /> which feems to be
l lie trued.

The contents of the Koran are here diftin-
guifhed into fuch pafuges as are to be taken in
the literal fenfe, and fuch as require a figurative
acceptation. The former being plain and ob¬
vious to be underilood, compofe the fundamen¬
tal part, or, as the original exprefles it, the mother
of the book, and contain the principal dodtrincs
and precepts; agreeably to, and confidently with
which, thofe paflagcs which are wrapt up ii»
metaphors, and delivered in an enigmatical, al¬
legorical ilile, are always to be interpreted 1 .

1 See the Prelim. Dlfc. III.

3& Al KORAN. Chap. 3.

have already had a miracle Jhewn you in two armies, which attacked each
other a: one army fought for God’s true religion, but the other were infi¬
dels •, they law the faithful twice as many as themfelves in their eye- fight j
for God ilrengtheneth with his help whom he pleafeth. Surely herein was
an example unto men of underftanding. The love and eager de fire of wives,
and children, and fums heaped up of gold and filver, and excellent horfes,
and cattle, and land, is prepared for men : this is the provifion of the pre-
fent life *, but unto God fhall be the moft excellent return. Say, Shall I de¬
clare unto you better things than this ? For thofe who are devout are pre¬
pared with their Lord, gardens through which rivers flow ; therein fhall
they continue for ever : and they floall enjoy wives free from impurity, and
the favour of God •, for God regardeth his fervants ; who fay, O Lord we
do fincerely believe ; forgive us therefore our fins, and deliver us from the
pain of hell fire : the patient, and the lovers of truth, and the devout, and the
almfgivers, and thofe who ask pardon early in the morning. God hath born
witnefs that there is no God but he ; and the angels, and thofe who are en¬
dowed with wifdom profefs the fame who executeth righteoufnefs ; there is
no God but he ; the mighty, the wife. Verily the true religion in the fight
of God, is Islam b; and they who had received the fcriptures diffented not
therefrom , until after the knowledge of Gov's unity had come unto them,
out of envy among themfelves •, but whofoever believeth not in the figns of God,
verily God will be fwift in bringing him to account. If they difpute with thee.

3 Yd have already had a miracle Jhewn you in
tzvo armies, &c.] The fign or miracle here
meant, was the victory gained by Mohammed in the
fecond year of the Hejra , over the idolatrous
Meccans, headed by Abu Soft an, in the valley of
Bear, which is fituate near the fea between
Mecca and Medina. Mohammed's forces confided
of no more than three hundred and nineteen
men, but the enemies army of near a thoufand ;
no i:\vithftanding which odds, he put them to
Right, having killed feventy of the principal
Kjreijh, and taken as many prifoners, with the
lofs of only fourteen of his own men r. This
*» v a s the firft victory obtained by the prophet,
and tho’ it may feem no very confiderableadlion,
yet it was of great advantage to him, and the
foundation of all his future power and fuccefs.
For which rcafon it is famous in the Arabian hif-
tory, and more than once vaunted in the Ko¬
rda 2, as an effect of the divine afliftance. The
miracle, it is faid, confided in three things ; i.
Mohammed, by the diredtion of the angel Ga-
iritl, took a handful of gravel and threw it to¬

wards the enemy in the attack, faying, May their
faces be confounded ; whereupon they immedi¬
ately turned their backs and fled. But, tho’ the
prophet feemingly threw the gravel himfelf, yet
he is told in the Koran 3, that it was not he,
but God, who threw it ; that is to fay, by the
minidry of his angel. 2. The Mohammedan
troops feemed to the infidels to be twice as many
in number as themfelves, which greatly difcour-
aged them. And, 3. God fent down to their
aflidance firfl: a thoufand, and afterwards- three
thoufand angels, led by Gabriel , mounted on
his horfe Haixiim ; and according to the Ko¬
ran 4, thefe celeftial auxiliaries really did all
the execution, tho’ Mohammed'' s men imagined
themfelves did it, and fought ftoutly at the fame
time.

b IJldm. ] The proper name of the Moham¬
medan religion, which iignifies the refigning or
devoting one's felf entirely to God and his fer-
vice. This they fay is the religion which all
the prophets were fent to teach, being founded
on the unity of God 5 .

1 See El mac in. p. 5. Hotting er. Hijl. Orient . /. 2 c. 4. Abtjlfed. vit. Moham, p .
Sffc. Fhideaux’s Life of Mahom. p . 71. iffc. 2 See this chap, belozv, iff chap. 8, iff

* Chap. 8. not far from the beginning. 4 Ibid. s Jall alo’ddin, ^/Beidawi.

Chap. 3. Al K-0 R A N. 37

foy, I have refigned my felf unto God, and he who followeth me doth the
fame: and fay unto them who have received the fcriptures, and to the ignorant*.
Do ye profefs the religion of Islam ? now if they embrace Islam, they are
i u rely directed •, but if they turn their backs, verily unto thee belongeth preach¬
ing only ; for God regardeth his fervants. And unto thofe who believe not¬
in the figns of God, and flay the prophets without a caufe, and put thofe men
to death who teach juftice •, denounce unto them a painful punifhment. Thefe
are they whofe works perifh in this world, and in that which is to come •, and
they fhall have none to help them. Haft thou not obferved thofe unto whom
part of the fcripture was given b? They were called unto the book of God,
that it might judge between them c ; then fome of them turned their backs,
and retired afar off. This the y did becaufe they faid. The fire of hell fhall
by no means touch us, but for a certain number of days d : and that which
they had falfly devifed, hath deceived them in their religion. Plow then
will it he with them , when we fhall gather them together at the day of judg¬
ment c, of which there is no doubt; and every foul fhall be paid that which
it hath gained, neither fhall they be treated unjuftly ? Say, O God, whopof-

feflTeft

a The ignorant ;] i. e. The pagan Arabs, who
had no knowledge of the fcriptures 1 .

b cTbofc unto zohoj/i part of the fcripture was
giveni] That is, the Jews.

c They zvere called unto the book of God,

This paffage was revealed on occafion of a dif-
pute Mohammed had with fome Jews, which is
differently related by the commentators.

Al Beidazvi fays, That Mohammed going one
.day into a JezoiJh fynagogue, Naim EbnAmru
and al Hareth Ebn Zeid asked him what religion
he was of? To which he anfwering. Of the reli¬
gion of Abraham ; they replied, Abraham was a
Jew ; but on Mohammed's propofing that the
Pentateuch might decide the queftion, they
would by no means agree to it.

But J allaldddin tells us. That two per Tons of
the Jewijh religion having committed adultery,
their punifhment was referred to Mohammed ,
who gave fentence that they fhould be Honed,
according to the law of Mofes. This the Jews
refuted to fubmit to, alledging there was no fuch
command in the Pentateuch : but on Mohammed's
appealing to the book, the faid law was found
therein. Whereupon the criminals were Honed,
to the great mortification of the Jews.

It is very remarkable that this law of Mofes con¬
cerning the iloning of adulterers is mentioned
in the New Tcflament 2 (tho’ I know fome dif-
putc the authenticknefs of that whole paffage)

but is not now to' be found, either in the Hebrew
or Samaritmi Pentateuch , or in the Scptuagint ; it
being only faid that fuch fhall be put to death 3 .
This omifffon is infilled on by the Mohammedans
as one inflance of the corruption of the law ol
Mofes by the Jews .

It is alfo obfervable that there was a verfe once
extant in the Kora?/, commanding adulterers to
be Honed ; and the commentators fay the words,
only are abrogated, the fenfe or law llill remain¬
ing in force 4.

d A certain number of day si] i. e. Forty; the
time their forefathers worfhipped the calf AL
Beiddwi adds, that fome of them pretended their
punifhment was to lalt but feven days, that is a
day for every thoufand years which they fuppof-
ed the world was to endure ; and that they
imagined they were to be fo mildly dealt with,
either by reafon of the interceflion of their fa¬
thers the prophets, or becaufe God had promif-
ed Jacob, that his offspring fhould be puniflied
but llightly.

* Hozv zvill it be with them , &c.] The Mo¬
hammedans have a tradition, that the firfl banner
of the infidels that fhall be fet up, on the day of
judgment, will be that of the Jews ; and that
God will firfl reproach them with their wicked-
nefs, over the heads of thole who are prefen t,
and then order them to hell 6 .

1 lidem 2 John viii. 5. 3 Lev . xx. 10. See Whi stomps Effay towards ref or-

mg the true text cf the Old T eft. p. 99, 100. 4 See the Prelim . Difc . 3. s See before p.

' i- Net. b • 6 Al Beidawi.

38 Al KO RA N. Chap. 3.

fefieft the kingdom •, thou giveft the kingdom unto whom thou wilt, and thou
takeft away the kingdom from whom thou wilt: thou exalteft whom thou
wilt, and thou hum bleft whom thou wilt: in thy hand is good, for thou art
almighty. Thou makeft the night to fucceed the day: thou bringeft forth the
living out of the dead, and thou bringeft forth the dead out of the living * ;
and provided: food for whom thou wilt without meafure. Let not the faith¬
ful take the infidels for their protestors, rather than the faithful : he who doth
this, fhall not b t protected of God at all ; unlefs ye fear any danger from them:
but God warneth you to beware of himfelf j for unto God muft ye return. Say,
Whether ye conceal that which is in your breafts, or whether ye declare it,
God knowethit; for he knoweth whatever is in heaven, and whatever is on
earth : God is almighty. On the lajl day every foul fhall find the good which
it hath wrought, prefent ; and the evil which it hath wrought, it fhall wifh
that between it felf and that were a wide diftance : but God warneth you to be¬
ware of himfelf *, forGoo is gracious unto his fervants. Say, If ye love God, fol¬
low’ me : then God fhall love you, and forgive you your fins ; for God is gra¬
cious, and merciful. Say, Obey God, and his apoftle : but if ye go back,
verily God loveth not the unbelievers. God hath furely chofen Adam, and
Noah, and the family of Abraham, and the family of Imran b above the

reft

3 Thou bringefl forth the living out of the dead,
and the dead out of the living ;] As a man from
feed, and a bird from an egg ; and vice verfa r.

b Imrdnf] Or Amran , is the name of two
feveral perfons, according to the Mohammedan
tradition. One was the father of Mfes and
Aaron ; and the other was the father of the virgin
Mary 2 ; but he is called by fom zCbriflian writ¬
ers Joachim. The commentators luppofe the hrft,
or rather both of them to be meant in this place;
however the perfon intended in the next paffage,
it is agreed, was the latter; who befides Mary
the mother of Jesus, had alfo a fon named
Aaron 3, and another daughter, named Ijha (or
Elizabeth) who married Zacharias , and was the
mother of John the Baptijl ; wherree that pro¬
phet and Jesus are ufually called by the Moham¬
medans, The tzvo Jons (f. the an fit, or the con fin
germnns.

From the identity of names it lias been gene¬
rally imagined by Cbriftian writers 4 that the
Koran here confounds Mary the mother of Jesus,
"with Mary or Miriam, the filler of Mofes and
Aaron ; which intolerable anachronifm, if it were
•certain, is fufficient of it fcif to dellroy the

pretended authority of this book. But tho’ Mo¬
hammed may be fuppofed to have been ignorant
enough in ancient hiftory and chronology, to
have committed fo grofs a blunder ; yet I do not
fee how it can be made out from the words of
the Koran . For it does not follow, becaufe two
perfons have the fame name, and have each a
father and brother who bear the fame names, that
they nuift therefore necellarily be the lame per¬
fon : beiidcs fuch a miftake is inconlillent with
a number of other places in the Koran, where¬
by it manifeftly appears, that Mohammed well
knew and afTcrtcd that Mofes preceded Jesus
feveral ages. And the commentators according¬
ly fail not to tell us, that there had pafTed about
one thoufand eight hundred years between Am-
rdn the father of Mofes , and Amran the father
of the virgin Mary : ‘ they alfo make them the *
fons of different perfons; the firft, they fay, was
the fon ol Ttjbar , or Izbar (tho’ he was reallv
his brother) 1 the fon of Kdhath, the fon of
Lev; ; and the other was the fon of Mathan 6,
whofe genealogy they trace, but in a very cor¬
rupt and imperfetff manner, up to David, and
thence to Adam 7.

1 Jall alo’ddi n. 2 A1 Za m akhsh a ri,
-Land, de red Mob. p. 2 1 1 . ft J a r. r. a c c. in A!c. p.
1 Exod. vi. 18. 6 I//Zamaku. al Beivawi. 7

K 5e3*

al Be 1 daw 1. 3 Korda, c. 19. 4 V. Re-

1 1 5 » C Ac. Pridi-aux, letter to the Deifts, p. 185.
V. Reland, ubi fit). D’Herbelut. Bibl. Orient .

* A

Chap. 3. Al K.0 RA IV. 39

reft of the world ; a race defcending the one from the other : God is he who
heareth and knoweth. Remember when the wife of Imran a faid. Lord,
verily f have vowed unto thee that which is in my womb, to be dedicated to
thy ferviceb : accept it therefore of me-, for thou art he who heareth and
knoweth. And when fhe was delivered of it, fhe faid, Lord, verily I have
brought forth a female, (and God well knew what fhe had brought forth)
and a male is not as a female c : I have called her Mary and I commend
her to thy protection, and alfo her iffue, againft Satan driven away with
{tones'*. Therefore the Lord accepted her with a gracious acceptance % and
caufed her to bear an excellent offspring. And Zacharias took care of the
child-, whenever Zacharias went into the chamber to her, he found provi-
fions with herf: and he faid, O Mary, whence hadfl thou this ? fine anfwered.
This is from God : for God . provideth for whom he pleafeth without mea-

fure.

It mull be obfcrved, that tho’ the virgin Ma¬
ry is called in the Koran 1 , the filler of Aaron,
yet flie is no where called the filler ot Mofes ;
however fome Muban:i?iedan writers have imagin¬
ed that the fame individual Mary the filler of
Mofes , was miraculoufly preferved alive from his
time till that of Jesus Christ, purpofely to
becortie the mother of the latter 2.

a The wife of Imr^n.] The hnran here men¬
tioned, was the father of the virgin Mary , and
his wife’s name was Hannah or Ann , the daugh¬
ter of Fakudb. This woman, fay the commen-
tuors, being aged, and barren, on feeing a bird
feed her young ones, became very delirous of
iffue, and begged a child of God, promifing to
confecrate it to his fcrvice in the temple ; where¬
upon Ihe had a child, but it proved a daugh¬
ter

b Dedicated to thy fe.rvlcel ] The Arabic word
is free 5 but here figniHes particularly one that is
free or detached from all worldly de fires and oc¬
cupations, and wholly devoted to God’s fer-
vice 4.

c A male is 7iot as a female ;] Becaufc a female
could not minifter in the temple as a male
could s .

d Satan driver, azvay zeith f.oncs.] This expref-
fiou alludes to a tradition, that Abraham , when
the devil tempted him to difobey God in not fa-
crificing his fon, drove the fiend away by throw¬
ing Hones at him ; in memory of which the Mo-
hainmedans , at the pilgrimage of Mecca , throw

a certain number of Hones at the devil, with
certain ceremonies, in the valley of Mina

It is not improbable that the pretended im¬
maculate conception of the virgin Mary is inti¬
mated in this paflage. For according to a tra¬
dition of Mohajnmed , every perfon that comes
into the world, is touched at his birth by the
devil, and therefore cries out, Mary and her fon
only excepted; between whom, and the evil fpirit
God placed a veil, fo that his touch did not
reach them 7. And for this rcifon they fay,
neither of them were guilty of any fin, like the
veil of the children of Adam 8 ; which peculiar
grace they obtained by virtue of this recom¬
mendation of them by Hannah to God’s pro¬
tection.

c Fhe Lord aceeptedber, &c.J Though the child
happened not to be a male, yet her mother pre-
fented her to the pvieHs who had the care of the
temple, as one dedicated to God ; and they hav¬
ing received her. Hie was committed to the care
of Zacharias , as will be oblerved by and by, and
he built her an apartment in the temple, and
fupplied her with nccefiaries

* Whenever Zacharias went i?ito the chamber ,
he found provijicns zvith her , See.'] The com¬
mentators lay that none went into Mary's apart¬
ment but Zacharias himfelf, and that he locked
feven doors upon her ; yet he found fhe had al¬
ways winter fruits in fummer, and fummer fruits
in winter 10.

1 Chap. 19. 2 V. Guadagnol. Apolog. pro re!. C hr if. contra Ahmed Ebn Zein a! Abe din.

p. 279. * A! Beidaw 1, ai Th al abi. 4 Jall ai.o’ddi n, a! Zamakhsh ari. s Jali.al-

6 See the Prelim. D.f § 4.
ddin. a! Be id aw 1. V. Lud.

Al Be 1 u aw 1. V. de Dieu, nb.fpr.p. 5.1-8.

o DIMM.

9 Jallalo’

I c

lie

7 J all ai.o'dd in. a! Beidawi. s Kit ad a.
Dieu, in nut - ad Hi ft. ChriJH Xaveril , p. 542,

40 Al KORAN. C n a p. 3.

fure a. There Zacharias called on his Lord, and faid. Lord, give me from
thee a good offspring, for thou art the hearer of prayer. And the angels b
called to him, while he flood praying in the chamber, faying , Verily God
.promifeth thee a [on named John, who fhall bear witnefs to the Wordc
which comcth from God ; an honourable perfon, chaff: d, and one of the righ¬
teous prophets. He anfwered, Lord, how fhall I have a fon, when old age
hath overtaken me % and my wife is barren ? The angel faid. So God doth
that which he pleafeth. Zacharias anfwered. Lord, give me a fign. The
angel faid. Thy fign fhall be, that thou fhak fpeak unto no man r for three
days, other wife than by geffure; remember thy Lord often, and praife him
evening and morning. And when the angels faid, O Mary, verily God hath
chofen thee, and hath purified thee, and hath chofen thee above all the wo¬
men of the world : O Mary, be devout towards thy Lord, and worfhip,
and bow down 'with thofe who bow down. This is a fecret hiftory : we reveal
it unto thee, although thou waft not prefent with them when they threw ir^
their rods to caft lots which of them fliould have the education of Mary
neither waft thou with them, when they ftrove among themfelves. When the
angels faid ; O Mary, verily God fendeth thee good tidings, that thou Jhalt
hear the Word, proceeding from himfelf * his name fhall be Christ Jesus
the fon of Mary, honourable in this world and in the world to come, and
one of thole who approach near to the prefence of God ; and he fhall fpeak

unto

a There is a ft ory of Fat etna, Mohammed's
daughter, that fhe once brought two loaves and
a piece of flefli to her father, who returned them
io her, and having called for her again, when
ihe uncovered the dilTi, it was full of bread and
meat ; and o n Mohammed's asking her whence fhe
had it? Ihe anfwered in the words of this pafiage.
This is from God; for God prozndeth for whom
he pleafeth without me afar e* Whereupon he blcfT-
ed God, who thus favoured her, as he had the
mod excellent of the daughters of Ifrael 1 .

b The Angels ;] Tho’ the word be in the plu¬
ral, yet the commentators fay, it was the angel
Gabriel only. The fame is to be underftood
where it occurs in the following pa flag es.

c The Word'd] That is Jesus; who, a! Beida -
zoi fays, is fo called, becaufe he was conceived
by the word or command of God, without a
la t he r .

d Chafld] The original word fignifies one
who refrains not only from women, but from all
other worldly delights and defires. Al Bcidawi
mentions a tradition, that during his childhood
lo/ne boys invited him to play, but he refufed,

. faying that he was not created to play.

e When old age hath overtaken me. See.] Za¬
charias was then ninety nine years old, and his
wife eighty nine 2.

f Thou jhalt fpeak to no man for three days ;]
Though he could not fpeak to any body elfe,
yet his tongue was at liberty to praife God ; as
he is directed to do by the following words.

e When they threw i?i their rods , See.] When
Mary was firft brought to the temple, the priefts,
becaufe fhe was the daughter of one of their
chiefs, difputed among themfelves, who fliould
have the education of her. Zacharias infilled
that he ought to be preferred, becaufe he had
married her aunt ; but the others not confenting
that it fhould be fo, they agreed to decide the
matter by calling of lots : whereupon twenty
feven of them went to the river Jordan , and
threw in their rods (or arrows without heads or
feathers, fuch as the Arabs ufed for the fame
purpofe) on which .they had written fome paf-
fages of the law, but they all funk, except that
of Zacharias , which floated on the water ; and
lie had thereupon the care of the child commit¬
ted to him * .

1 Al Beida wz.

2 Idem.

3 Idem, Jall alo'ddin, crV.

Chap. 3

Al KORAN.

* 1 K ^ ^ ^ « # ' # #

unto men in the cradle*, and when he is grov\m up b ; and he fliall be one
of the righteous: flie anfwered. Loro, how fliall I have a fon, fince a man hath
not touched me? the angel fold. So God createth that which he pieafeth : when
he decreeth a thing, he only faith unto it, Be, and it is : God fhall teach him

the fcripture

he fhall fay

d JJ-jall

with a fign from your Lord ; /or I will make before you, of clay, as it were
the figure of a bird c; then I will breathe thereon, and it fliall become a
bird, by the permiffion of God d : and I will .heal him that hath been blind
from his birth; and the leper : and I will raife the dead e by the permifiion
of God : and I will prophefy unto you what ye eat, and what ye lay up for
ftore in your houfes. Verily herein will be a fign unto you, if ye believe. And

G /

a He Jhdll fpeak unto men in the cradle .] ' Be-
jutes an inftance of this given in the Koran it
felf 1 , which 1 fhall not here anticipate, a Mo- .
hammedan writer (of no very great credit indeed)
tells two florics, one of Jesus’s fpeaking while
in his mother’s womb, to reprove her coufin Jo -
feph for his unjuft fufpiciotis of her 2 ; and ano¬
ther of his giving an anfwer to the fame perfon
foon after he was born. For Jofeph being fent
by Zacbarias to feek Mary (who had gone out of
the city by night to conceal her delivery) and
having found her, began to expoftuiate with her,
but (he made no reply ; whereupon the child
fpoke thefe words ; Rejoice , O Jofeph, and be of
pod chear ; for God hath brought me forth from
the darknefs of the womb , to the light of the world 1
and I Jhall go to the children of Ifrael, and invite
them to the obedience of God 3 .

Thefe feem all to have been taken from fome
fabulous traditions of the eaftern Chriftians , one
of which is preferved to us in the fpurious gof-
pel of the Infancy of Christ ; where we read
that Jesus fpoke while yet in the cradle, and
faid to his mother. Verily I am Jesus the fon of
God, the word which thou baft brought forth , as
the angel Gabriel did declare unto thee > and my
father hath fent me to fave the world

b And when he is grown up .] The Arabic
word properly ligniiies a man in full age, that
is between thirty or thirty four, and fifty one ;
«md the pafTage may relate to Christ’s preach¬
ing here on earjth. But as he had fcarce attained
this age when he was taken up into heaven, the
commentators chufe to underftand it of his fe-
cond coming * „

c I will make the figure of a bird , & c.] Some
fay it was a bat V tho’ others fuppofe Jesus
made feveral birds of different forts 7 .

This circumftance is alfo taken from the fol¬
lowing fabulous tradition, which may be found
in the fpurious gofpel abovementioned. Jesus
being feven years-old, and at play with feveral
children of his age, they made feveral figures of
birds and beafts, for their diverfion, of clay ;
and each preferring his own workmanfhip, Je¬
sus told them, that he would make his walk
and leap ; which accordingly, at his command,
they did. He made alfo feveral figures of fpar-
rows and other birds, which flew about or flood
on his hands as he ordered them, and alfo eat
and drank when he offered them meat and drink.
The children telling this to their parents, were
forbidden to play any more with Jesus, jwhom
they held to be a forcerer 3. '

* By the permifiion of God.] The commen¬
tators obferve that thefe words are added here,
and in the next fentence, left it fhould be thought
Jesus did thefe miracles by his own power, or
was God 9.

• c I will raife the dead, &c.] J allalo ddin men¬
tions three perfons whom Christ reftored to
life, and who Jived feveral years after, and had
children; viz. Lazarus , the widow’s fon, and the
publican’s (I fuppofe he means the ruler of the fy-
nagogue’s) daughter. He adds that he alfo raifed
S hem the fon of Noah , who, as another writes10,
thinking he had been called to judgment, came
out of his grave with his head half grey, where¬
as men did not grow grey in his days ; after
which he immediately died again.

4 Chap. 19. 2 V. Sikii not ns in Evang. Infant, p. 5. 3 ^/Kessai, apud eundem.

Infant, p. 5. 3 Jallalo’ddin, Beidawi. 6 Jallalo’ddin. 7 A!

J halaei. 3 Evang. Infant, p. hi, tsY. 9 ^/Beidawi, fc'V. >0 ^/Thalaei.

Al KORAN.

Chap. 3

/ come to confirm the Law which was revealed, before me, and to allow unto
you as lawful, part of that which hath been forbidden you *: and 1 come un¬
to you with a fign from your Lord } therefore fear God, and obey me.
Verily God is my Lord, and your Lord : therefore ferve him. This is the

right way

•Jesus

Who

my helpers towards God ? The apoftles * anfwered,
of God ; we believe in God, and do thou bear witnefs that we are true" be¬
lievers. O Lord, we believe in that which thou haft lent
have followed thy apoftle

with

Jews devifed a ftratagem againfi

but God de-

devifer of llratagems.

When

• And to allow .you part of that which hath been
forbidden youf] Such as the eating of filh that
have neither fins nor feales, the cawl arid fat of
animals, and camels flefh, and to work on the
fabbath. Thefe things, fay the commentators,
being arbitrary inftitiitions in the law of Mofes>
were abrogated by Jesus ; as feveral of the fame
kind instituted by the latter, have been fince
abrogated by Mohammed *.

b The apoflles j] In . Arabic , al Hawdriyun ;
which word they derive from Hard , to be zvfiite,
and fupnofe . the apoflles were fo called either
from the candor and fincerity of their minds, or
becaufe they were princes and wore white gar¬
ments, or elfe becaufe they were by trade ful¬
lers*. According to which laft opinion, their
vocation is thus related ; That as. Jesus pi
by the fea fide, he favv fome fullers at work, and
accofling them-, faid. Ye cleajife- ;thefe c loath s , but',
clean ! fe not your hearts'* upon which they believed'
on Him. But the true etymology feetris to be.
from the Ethiopic verb Hazvyra, to go y whence
Hawary a ii'gnifies one that is fent , 3 mejfenger
or apoflle 3 . . (

c The few* devifed a fir atagem againfi him, j]
i. e. They laid a de fign Jo take away .his life. •
d But God devifed, a fir atagem- d'gainfl them ;J
This'llrat^gem of God’s was the taking of Jesefs^
up into heaven, and flamping his likenefspn anbr
ther perfon, who was apprehended and crucified
in his ilead. For it is the conflant do6lrine of the
Mohammedans that it was not Jesus himfelf who.
underwent that ignominious death, but fome-,
body clfc in his fhape and refemblance . The.
perfon crucified fome will have to be a Tpy that.

was fent to entrap him. ; others that .it was one
Titiany ivho by .the dire&iori of Judds. t ntred in
at a window of the houfe where Jesus, was, to
kill him ; and others that it was Judas himfelf,
who agreed with the rulers of the Jews to betray
him for thirty pieces of filver, arid led thofe who

were fent to take him.

* * • • * * » * •"

They add, that Jefus after his. .crpcinxioh .in
effigie was fent down again to' the earth,..to- com¬
fort his mother anti difciples, and acquaint them-
how the Jews, were deceived ; and was then
taken up a fecond time into heaven f. \ *

It is fuppofed by feveral that tjfcils 'ftpjy. Vvas an
original invention of Mohammed's ; but they are
certainly miftakeri : Tor. feveral feElaries.held the
fame opinion, long before his time. The Baft -
pi deans 6 in the fvery beginning of Chr ifl iaviiy,
denied that tfhrijl himfelf fuffered, but that Simon
the Gyrenean.w as crucified in his place.- The Ge-
rinthiahs before Them, and the Carfocratians next
(to name no more of thqfe, who affirmed Jefus
to have been a mere man), did. believe. the lame
thing ; that it was not. himfelf but one of his fol¬
lowers, very like him-, that was. crticiffpi. Pho-
tius tells us, that he bread a booh intitled, jhe,
journeys of the dpoftlesy relating the a£ts pi Peter9
Johny Andrezvy Thomas, and Pauly and among-
o th er t hi n gs c q n ta ine d t he r e i n-5 ’ this . wa s, one,
that Chrift was hot crucified, but another in his,
fieady and that therefore he laughed at his erttei -
• fiers7 y or thofc who thought they had crucified .

him8.. , .

X have .in. another place ? mentioned an apo-
cjtvphal gqfpel of Barnabasy a forgery originally
of fome nominal Chrifiians , but interpolated

ffnee

1 Al Beidawi, Jm.laio’ddin. ‘ 2 lid an. 3 V Ludolfi Lexic. JEth'iop. col. 40- iff

fioLii 710 fas ad cap. 61. Kurdm, p. 205. * See Koran , c. 4. 1 f. Marracc. in Ale: p. 1 1 3»

iffc. iff in Prodr. part. 3. p. 63, (sc. 6 Irenaeits, /. 1. - r. 23, iffc. Epiphan. Hesrcfi 24.
nnm. 3. ~ 1’/!otiug Bibl. C. ad. 114. col. 29 i . s Toland’s Nazarenus , p. iy, 9 Prelim .

Wife. VlV./. 74.

At KO R A N.

and

Chap. 3.

•When God faid, O Jesus, verily I will eaufe thee to (lie*, and I will
take thee up unto me b, and I 'will deliver thee from the unfoe]

I will place thofe who follow thee, above, the; unbelievers, until the day of
refurreftion c : then unto me Ifoall ye return, and I will judge between you
of that concerning which ye difagree. /Moreover, as for the infidel?* I will
punifh them with a grievous punilfomdnt in? this world, and :h}, that , whiqh is
to come ; and there fhall 'be none to help them. But they who believe, and
’ fhall’ give them their -reward ; for Got? lovedi not

the wicked doers.

Thefe jigns, and this prudent admonition do

G ol

rehearfe

:unto

fmce by Mohammedans ; which gives this part ’
of the hiftory of J-efus with circumftances too
curious to be omitted. It is' therein related,
that the moment the Jezos were going to appre¬
hend Jefus in the garden, he was (hatched up
into the third heaven, by the miniftry of four
angels, Gabriel > Michaely Raphael and Uriels
that he will not die till the end of the world,
and that it was Judas who was crucified in his
(lead ; God having permitted that traitor to ap¬
pear fo like hi$ mailer, in the eyes of the Jezvs,
that they took and delivered him to Pilate. That
this refemblance was fo great, that it deceived
the Virgin Mary and the apoftles themfelves ; but
that Jefus Chrift afterwards obtained leave of
God to go and comfort them. That Barnabas
having then asked him, why the divine good-
nefs had fuffered the mother and difciples of fo
holy a prophet to believe even for one moment
that he had died in fo ignominious a manner ?
Jefus returned the following anfwer. “ O Bar -
<c nabas , believe me that every (in, how. fmall
€t foever, is punifhed by God with great tor-
** ment, becaufe God is offended with fin. My
mother therefore and faithful difciples, having
“ loved me with a mixture of earthly, love, the
<s juft God has been pleafed to puniih this love
“ with their prefenfe grief, that -they might not
lc be punifhed for it hereafter in the flames of
u hell. And as for me, tho’ I have my felf
*c been blamelefs in the world, yet other men
having called me God, and the fon of God ;
sc therefore God, that I might not be mocked
“ by the devils at the day of judgment, has
** been pleafed that in this world I fhould be
mocked by men with the death of judas9
making every body believe that I died upon
the crofs. And hence it is that this mocking
“ is ftill to continue till the coming of Moham-
wed, the meftenger of God ; who, coming
** into the world, will undeceive every one who

€€ -who ihall believe in the law;of God, from
“ ,$his miftakc . 1 .

a 1 zvillc a ufe thee to diey &c.] It is the opinion
of a great many Mobaj?medans> that Jefus was
taken up into -heaven without dying : which o-
pinion is confonant to what is delivered in the
fpurious gofpel abovementioned. Wherefore fe-
veralrof the commentators fay that there is a
hyfteron prater on -in thefe words, I will canfe thee
to die , and I will take tbee tip unto me ; and that the
copulative does not import order, or that he died
before hi$ affumptionj the meaning being this,
viz. that God would firft take Jefus up to hea¬
ven, and deliver him from the infidels, and af¬
terwards caufe him to die : which they fuppofe
is to happen when he fhall return into the world
again, before the laft day 2. Some, thinking the
order of the words is not to be changed, inter¬
pret them figuratively, and fuppofe their fignifi-
cation to be that Jefus was lifted up while he
was afleep, or that God caufed him to die a lpi-
ritual death to all worldly defires. But others
acknowledge that he actually died a natural death,
and continued in that (late three hours, or, ac¬
cording to another tradition, feven hours ; after
■ which he was reftored to life, and then taken up
to heaven 3 .

b And 1 will take thee up unto me ;] Some Mo¬
hammedans fay this was done by the miniftry qf
Gabriel ; but others that a ftrong whirlwind. took
him up from mount Olivet

c 1 will place thofe zvhofolloxv thee above the ury-
believers , until the day of refur re 61 ion. ] That is,
they who believe in Jefus (among whom the
tMobamznedans x<tc kon themfelves) (hall be forever
.fuperior to the Jews, both in arguments and in
arms. ;And accprdjngly, fays al Beiddwi , to this
: very day the Jews , have never prevailed either
againft the Chriflians or Moflems , nor have they
any kingdom or eftablifhed government of their
own.

1 See the Menagiana, Tom. 4: p . 326, &c. 2 See the Prelim, Difr . IV. p. 8 t. 3 A

Beidawi. ■+ ^/ThaLabi. See 2 Kings ii. 1, 11,

44 Al K O RA N. Chap. 3.

unto thee. Verily the likenefs of Jesus in . the fight of God, is as the
likenefs of Adam- he created him out of the duft, and then faid unto him,
Be ; and he was \ This is the truth from thy Lord ; be not therefore one
of thofe who doubt : and whoever lhall difpute with thee concerning him b,
after the knowledge which hath been, given thee, fay unto them. Come, let
us call together our fons, and your fons, and our wjves, and your wives,
and our felves, and your felves s then let us make imprecations, and lay
the curfe of God on thofe who lie c. Verily this is a true hiftory : and there
is no God, but God ; and God is moft mighty, and wife. If they turn
back, God well knoweth the evil doers. Say, O ye who have received
the fcripture, come to a juft determination between us and you d ; that we
worfhip not any except God, and affociate no creature with him ■; and that
the one of us take not the other for lords', befide God. But if they turn
back, fay. Bear witnefs that we are true believers, Oye to whom
the fcriptures have been given, why do ye difpute concerning- Abraham f,
fince the Law and the Gofpel were not fent down until after him ? Do ye not
therefore underhand? Behold ye are they who difpute concerning that
which ye have fome knowledge in ; why therefore do ye difpute concerning
that which ye have no knowledge of s ? God knoweth, but ye know not.
Abraham was neither a Jew, nor a Chriftian ; but he was of the true reli¬
gion, one refigned unto God, and was not of the number of the idolaters.
Verily the men who are the neareft of kin unto Abraham, are they who
follow him *, and this prophet, and they who believe on him : God is the

patron

• Tcfus in the fight of God is as Adam, efr] mentasare indifputably confonant to the doddne

He was like to Adam in refpeft of his miraculous of all the prophets and fcriptures, land therefore
produftionby the immediate power of God *. cannot be reafonably rejefted } . . .

b Him ;] Namely, Jejtu. • ■ « And that the one of us' take, not the other for

e Let sis call together our fons. Sic. and imprecate lords, &c.] Befides other charges, of idolatry oh
the curfe of God on thofe who lie. ] To explain the and Chriftians, Mohammed accufed them
this paflage the commentators tell the following of paying too implicit an obedience, to their
(lory That fome Chriftians, with their bilhop priefts and monks, who took upon them to pro-
named Abu Hareth, coming to Mohammed as am- nounce what things were lawful, and whatun-
ba.ffadors, from the inhabitants of Najrdn, and ert- lawful, and to difpenfe with the law? of- God *.
trin^ into’ fome difputes with him touching religi- f Why . do ye difpute. concerning Abraham ?] viz.
on and the hiftory of Jefus Chrifii they agreed the By pretending him to, have been of your religion,
next morning 'to abide the trial here mentioned, * Ye difpute concerning that which ye have ' fome
as a quick way of deciding which of them were knowledge in ; why therefore do ye difpute concern-
in the wrong. Mohammed met them according- ing that which ye have no knowledge' of />] i. e. Ye
ly, accompanied by his daughter Fatima, hisfon perverfely difpute even concerning thofe things
inlaw All, and his twograndfons, Hajan and which ye find in theLaw and theGofpel, whereby
Hofein, and defired- them to wait till he had faid it appears that they were both fent down long
his prayers. But when they faw him kneel down, after Abraham' s time ; why then will ye offer to
then- refolution failed them; and- they durft not difpute concerning fuch points of Abraham' s re-
venture to curfe him, but fubmitted to pay .him ligion, of which : your fcriptures fay nothing,

tribute2. and of which ye confequSntly can have no know -

* Let us come to a juft determination between us ledge 5 ?
and you, &c.] That is, to fuch terms of agree-

1 Jalualo’ddin, {jfr.

1 Al B EIBAWl.

3 I ALLA Lo’d DIN,

^//Beidawi.

3 Iidm

4„ I idem,

S S 1

' A ±

Chap. 3;

Al KORAN.

Some of thofe who have received the fcriptures de¬

patron of the faithful.

fire to feduce you * ; but they feduce themfelves only, and they perceive it

O ye who have received the fcriptures, why do ye not believe in the

not.

fio-ns of God, fince ye are witnefies of them ? O ye who have received the
fcriptures, why do ye,dothe truth with vanity, and knowingly hide the truth b?
And fome of thofe to whom' the fcriptures were given, fay. Believe in that
which hath been fent down unto thofe who believe, in the beginning of
the day •, and deny It in the end thereof ; that they may go back from their
faith c : and believe him only who followeth your religion. Say, Verily the
true direction is the direction of God, that there may be given unto fome other
a revelation like unto what hath been given unto you. Will they difpute with
vou before your Lord ? Say, Surely excellence is in the hand of God, he giv-
eth it unto whom he p.leafeth ; God is bounteous and wife: he. will confer
peculiar mercy on whom he pleafeth •, for God is indued with great bene¬
ficence. There is of thofe who have received the fcriptures, unto whom if
thou truft a talent, he will reftore it unto thee d ;.and there is alfo of them,
unto whom if thou truft a dinar, he will not reftore it unto thee, unlefs thou
ftand over him continually with great urgency *. This they do becaufe they fay.

• Some of thofe to whom the fcriptures were given
fcek to feduce you, &c.] This paffage was revealed
when the Jews endeavoured to pervert Hodheifa ,
A mm at', and Moddh to their religion l.

b Why do ye clothe truth with vanity, and know¬
ingly hide the truth ? ] The Jews and Chriftians
are again accufed of corrupting the fcriptures,
and ftifling the prophecies concerning Moham¬
med.

cThe commentators to explain this paflage fay,
that Caab Ebn al Ajhraf and Malec Ebn a l Seif
(two Jews of Medina ) advifed their companions,
when the Kebla was changed 2 , to make as if
they believed it was done by the divine diredlion,
and to pray towards the Caaba in the morning,
but that in the evening they fliould pray as for¬
merly towards the temple of Jerufalem ; that
Mohammed's followers, imagining the Jews were
better judges of this matter than themfelves,
might imitate their example. But others fay
thefe were certain JezuiJh priefls of Khaibar ,
who dire£led fome of their people to pretend
in the morning that they had embraced Moham-
tnedifm , but in the clofe of the day to fay that
they had looked into their books of feripture,
and confulted their Rabbins, and could not find
that Mohaznmed was the perfon deferibed and in¬
tended in the law ; by which trick they hoped
to raife doubts in the minds of the Mohamme -
dans

6 "There is of thofe who have received the fcrip¬
tures , unto zvhom if thou truft a talent he will re¬
ftore it;'] As an inftance of this, the commentators
bring Abd'allah Ebn Salam , a Jew , very in¬
timate with Mohammed to whom one of the
Koreijh lent 1200 ounces of gold, which he very
pun&ually repaid at the time appointed

* There is alfo of the?n unto whom if thou truft
a dinar, he will not reftore it, &c.] Al Bcidawi
produces an example of fuch a piece of injuftice
in one Phuieas EbnAzdra ,a Jew , who borrowed
a dinar, which is a gold coin worth about ten
fhillings, of a Koreijhite, and afterwards had the
confcience to deny it.

But the perfon more dire&ly Aruck at in this
paflage, was the above mentioned Caab Ebn al
Ajhraf, a moft inveterate enemy of Mohammed
and his religion, of whom Jallalo'ddin relates
the fame ftory as al Bcidawi does of Pbbieas,
This Caab after the battle of Bedr went to Mecca r
and there, to excite the Koreijh to revenge them*
fclves, made and recited verfes lamenting the
death of thofe who were (lain in that battle, and
resetting very feverely on Mohammed ; and he
afterwards returned to Medina, and had the bold-
nefs to repeat them publickly there alfo; at which
Mohammed was fo exceedingly provoked, that he
proferibed him, and fent a party of men to kill
him, and he was circumvented and flain by Mo¬
hammed

1 Idem. 2 See before, c. 2. p . 17. * ./// Beidawt.

33. 1 //BeiDAWI, J ALL ALCfODJ N.

^ Sec P r 1 d e au x'$ Life of Mahcm:

46 Al KORAN". Chap. 3.

We are not obliged to obferve juftice with the heathen : but they utter a lie a-
gainft God, knowingly. Yea; whofo keepeth his covenant, and feareth God ,
God furely loveth thofe who fear him. But they who make merchandize of
God’s covenant, and of their oaths, for a fmall price, fhall have no portion in
the next life, neither fhall God fpeak to them or regard them on the day of re-
furrecSlion, nor fhall he cleanfe them •, but they fhall fuffer a grievous punifh-
ment. And there are certainly fome of them, who read the fcriptures per-
verlly, that ye may think "johat they read to be really in the fcriptures, yet
it is not in the fcripture ; and they fay. This is from God ; but it is not
from God : and they fpeak that which is falfe concerning God, againft their
own knowledge. It is not fit for a man, that God fhould give him a book
of revelations , and wifdom, and prophecy ; and then he fhould fay unto men,
Be ye worfhippers of me, befides God •, but he ought to fay , Be ye perfedt
in knowledge and in works, fince ye know the fcriptures, and exercife your
felves therein1. God hath not commanded you to take the angels and the
prophets for your Lords: Will he command you to become infidels, after
ye have been true believers ? And retnember when God accepted the co¬
venant of the prophets b, faying , This verily is the fcripture and the wifdom
which I have given you : hereafter fhall an apoflle come unto you, con¬
firming the truth of that fcripture which is with you ye fhall furely believe
on him, and ye fhall affifb him. God faid, Are ye firmly refolved, and do
ye accept my covenant on this condition? They anfwered, We are firmly
refolved : God faid. Be ,ye therefore witneffes •, and I alfo bear witnefs with
you : and whofoever turneth back after this, they are furely the tranfgref-
fors. Do they therefore feek any other religion but God’s ? fince to him
is refigned whofoever is in heaven or on earth, voluntarily, or of force :
and to him fhall they return. Say, We believe in God, and that which
hath been fent down unto us, and that which was fent down unto Abraham,

and

• *

hammed Ebn Mofiema in the third year of the Cbrijlians , who infilled that Jefus had com-
Hcjra 1 . Dr. Pridcaux 2 has confounded the manded them to worfhip him as'Goo. AlBeidawi
Caab we are now fpeaking of, with another very adds that two Cbrifiians , named Abu Rife d
different perfon of the fame name, and a famous Koradhi and al Seyid at Najrani , offered to ac-
poet, but who was the fon of Zobair , and no knowledge Mohammed for their Lord, and to
Jezv; as a learned gentleman has already obferv- worfhip him; to which he anfwered, God for-
ed 3 . In confequenceof which miftake, thedodlor bid that zve Jhould worfhip any befides God.
attributes what the Arabian hiflorians write of b When God accepted the covenant of the pro-
the latter, to 'the former, and wrongly affirms phets. Sec.'] Some commentators interpret this of
that he was not put to death by Mohammed . the children of Ifrael themfelves, of whofe race

Some of the commentators however fuppofe the prophets were. But others fay the fouls of all
that in the former part of this pnflage .the Chri - the prophets, even of thofe who were not then
fiians are intended, who, they fay, are generally born, were prefent on mount Sinai , when God
people of fome honour and juftice ; and in the gave the law to Mofes, and that they entred into
Jatter part the Jczus, who they think are more the covenant here mentioned with him. A dory
given to cheating and dilhoncily '*4-. borrowed by Mohammed from the Talmudifis ,

a It is not fit for a man , &c.] This pafiagewas and therefore mod probably his true meaning in
revealed, fay the commentators, in anlwer to the this place.

1 ^/Janna'bi, Elmacin. ^ Life of Mahom. p. 78, &c. 3 V. Gagnier, in Not* *d

Abulfed. Fit. Mob. p . 64, iff 122, 4 Al Beidavvi.

Chap. 3* Al JC O RA JV. 47

and Ismael, and Isaac, and Jacob, and the tribes, and that which was de¬
livered to Moses, and Jesus, and the prophets, from their Lord ; we make
no diftindtion between any of them •, and to him are we refigned. Who¬
ever followeth any other religion than Islam, it (hall not be accepted of him:
and in the next life he fhall be of thofe who perifh *. How fhall God diredfc
men who have become infidels after they had believed, and born witnefs
that the apoftle was true, and manifeft declarations !?/ the divine zvill had'
come unto'them? for God diredleth not the ungodly people. Their reward
fhall be^ that on them JJoallfall thecurfeof God, and of angels, and of all -
mankind : they fhall remain under the fame for ever ; their torment fhall
not be mitigated, neither fhall they be regarded •, except thofe who repent
after this, and amend ; for God is gracious and merciful. Mbreover they
who become infidels after they have believed, and yet increafe in infidelity,
their repentance fhall in no wife be accepted, and they are thofe who go
aftray. Verily they who believe not, and die in their unbelief, the world
full of gold fhall in no wife be accepted from any of them, even though he
fhould give it for his ranfom •, they fhall fuffer a grievous punifhment, and
they fhall have none to help them. * Ye will never attain unto righteoufnefs, IV.
until ye give in alms of that which ye love : and whatever ye give, God
knoweth it. All food was permitted unto the children of Israel, except
what Israel forbad unto himfelfb, before the Pentateuch was fent down c.

Say unto the Jews, Bring hither the Pentateuch and read it, if ye fpeak truth.
Whoever therefore contriveth a lye againft God after this, they will be evil
doers. Say, God is true : follow ye therefore the religion of Abraham
the orthodox ; for he was no idolater. Verily the firft houfe appointed unto
men to worjhif in was that which is in Becca d •, blefled, and a direction to

all

% •

a See before, ch. 2. p. 8, Not. d. This expofition fcems to be taken from the

b AU food was permitted unto the children of children of IfraeV s not eating of the finew on
except what Ifrael for bad unto himfelfb This the hollow of the thigh, becaufe the angel, with .
paflage wa*s revealed on the Jews reproaching whom Jacob wrefUed at Pcnicl, touched the hoi-
Mohammed and his followers with their eating, low of his thigh in the finew that Jkrank 3 .
of the flefh. and milk of. camels which they. c Before ^Pentateuch was fent down'd] V/here-

faid was forbidden Abrabam9 whofe religion Mo- in the Ifraelitesy becaufe of their wickednefs and .
ham?ned pretended to follow. In anfwer to which perverfenefs, were forbidden to eat certain ani-
he tells them, that God ordained no diflindtion mals which had been allowed their predeccfTors4*.
of meats before he gave the law to MoJ'esy tho’ d The firft houfe appointed unto men , was that
Jacob voluntarily abltained from the flefh and which is in Becca.] Moham?ned received this paf-
milk of camels ; which fome commentators fay fage, when the Jews faid that their Kebla9 or
was the confequence of a vow made by that the temple of Jem/alem, was more ancient than
patriarch, when afflidted with th z fciaticay that that of the Mohammedans , or the Caaba Becca
if he were cured lie would eat no more of that is another name of Mecca 6 . Al Beidazvi ob-
meat which, he liked belt ; and that was ca- ferves that the Arabs ufed the M and B pro-
mels flefh : but others fuppofe he abltained from: mifeuoufly in feveral words,
it by the advice of phy Brians only 2.

1 See Lev . xi. 4. Dent. xiv. 7.- 2 Al Beidawi, Jall alo’ddin, 5 Gen. xxxiL

32. 4 Koran, c. 4. Sec the notes there. * Al Ryiiu h\\r i, JalLai.q’dd us,

0 See the Prelim . Difc. §. 1. 3^

48 Al KORAN. Chap. 3.

all creatures*. Therein are manifeft figns b: the place where. Abraham
ftood ; and whoever entreth therein* fhall be fafe. And it is a duty towards
God* incumbent on thofe who are able to go thither®, to vifit this houfe *, but
whofoever difbdieveth, verily God needeth not the fervice of any creature.
Say, O ye who have received the fcriptures, why do ye not believe in the figns of
God ? Say, O ye who have received the fcriptures, why do ye keep back from
the way of God, him who believeth? Ye feek to make it crooked, and
yet are witneffes that it is the right : but God will not be unmindful of what
ye do. O true believers, if ye obey fome of thofe who have received the
fcripture, they will render you infidels, after ye have believed4 : and how
can ye be infidels, when the figns of God are read unto you, and hisapoftle
is among you? But he who cleaveth firmly unto God, is already directed
into the right way. O believers, fear God with his true fear ; and die not
unlefs ye alfo be true believers. And cleave all of you unto the covenant c of
God, and depart not from it, and remember the favour of God towards

you :

* A direction to all creatures :] i. e. the Kebla,
towards which they are to turn their faces in
prayer.

* Therein are ??iantfefi figns ;] Such as the ftone
wherein they fhew the print of Abraham's feet,
and the inviolable fecurity of the place, imme¬
diately mentioned ; that the birds light not on
the roof of the Kaaba , and wild beafts put off
their fiercenefs there ; that none who came
a^ainft it in a hoftile manner ever profpered1,
as appeared particularly in the unfortunate
expedition of Abraha al AJbram 2 ; and other
fables of the fame ftamp which the Moham¬
medans are taught to believe.

c Thofe zuho are able to go thither\\ According
to an expofition of this paffage attributed to Mo¬
hammed, he is fuppofed to be able to perforin the
pilgrimage, who can fupply himfelf with pro-
virions for the journey, and a beaft to ride upon.
Ai Shdfei has decided that thofe who have money
enough, if they cannot go thcmfelves, mull hire
fome other to go in their room. Make Ebn Ans
thinks he is to be reckoned able , who is ftrong
and healthy, and can hear the fatigue of the jour¬
ney on toot, if he has no beaft to ride, and can
nho earn his living by the way. But AbuHanifa is
of opinion that both money fafficient, and health
cf body arc requin te to make the pilgrimage a
duty

- IF \'E obey h?ne cf thofe who have received the
fcripturi ] This pailage was revealed on oc-
cafiuii of a quarrel excited between the tribes of
,1! Azvs ana ai Kbazraj, by one Shds Ebn Kais ,
a fezv ; who palling by lome of both tribes as

1 Jallalo’ddin,

they were fitting and difeourfing familiarly toge-
ther,and being inwardly vexed at the friend/hip
and harmony which reigned among them on
their embracing Mohamtnedifm, whereas they had
been, for 120 years before, moft inveterate and
mortal enemies, tho’ defeendants of two bro¬
thers ; in order to fet them at variance, lent
a young man to fit down by them, dire&ing
him to relate the jftory of the battle of Bodth (a
place near Medina) wherein, after a bloody fight,
al Azvs had the better of al Khazraj and to re¬
peat fome verles on that fubjeffc. The young
man executed his orders ; whereupon thofe of
each tribe began to magnify themfelves, and
to reflect on and irritate the other, till at
length they called to arms, and great numbers
getting together on each fide, a dangerous bat¬
tle had enfued, if Mohammed had not ftept in
and reconciled them ; by reprefenting to them
how much they would be to blame if they re¬
turned to paganifm, and revived thofe animo-
fities which IJldm had compofed ; and telling
them, that what had happened was a trick of
the devil to difturb their prefent tranquillity +.

* Cleave unto the covemuit cf God , &c.] Literal¬
ly, Hold fafi by the cord of God. That is. Secure
your f elves by adhering to Iflam, which is here
metaphorically expreffed by a cord, becaufe it
is as fure a means of faving thofe who profefs
it from perifhing hereafter, as holding by a rope
is to prevent one’s falling into a well, or other
like place. It is laid that Mohammed ufed for
the lame reafon to call the Koran , Habl Allah al
matin , i. e. the fare cord of God s .

Al B e 1 d a w 1 .

2 See Koran , c . 105*

? Al Be id aw. i.

A Idem.

Chap. 3* Al KORAN. 49

you : fince ye were enemies, and he reconciled your hearts, and ye became
companions and brethren by his favour : and ye were on the brink of a pic
of fire, and h<? delivered you thence. Thus God declareth unto you his
fio-ns, that ye may be 'directed. Let there be people among you, who in¬
vite to the beft religion •, and command that which is juft, and forbid that
which is evil •, and they ftiall be happy. And be not as they who are di¬
vided, anddifagree in matters of religion*, after manifeft proofs have been brought
unto them : they fhall fuffer a great torment. On the day of refurreSlion
fome faces fhall become white, and other faces fhall become black b. And
unto them whofe faces fhall become black, G on will fay. Have ye returned
unto your unbelief, after ye had believed? therefore tafte the punifhment, for
that ye have been unbelievers : but they whofe faces fhall become white Jhall he in
the mercy of God, therein fhall they remain for ever. Thefe are the figns
of God : we recite them unto thee with truth. God will not deal unjuftly
with his creatures. And to God belongeth whatever is in heaven and on
earth ; and to God fhall all things return. Ye are the beft nation that
hath been raifed up unto mankind : ye command that which is juft, and ye
forbid that which is unjuft, and ye believe in God. And if they who have
received the feriptures had believed, it had furely been the better for them :
there are believers among them c, but the greater part of them are tranf-
greffors. They fhall not hurt you, unlefs with a flight hurt ; and if they
fight againft you, they fhall turn their backs to you ; and they fhall not
be helped d. They are fmitten with vilenefs wherefoever they are found ; un¬
lefs they obtain fecurity by entering into a treaty with God, and a treaty with
men 0 : and they draw on themfelves indignation from God, and they are
afflidtccl with poverty. This they fuffer , becaufe they difbelieved the figns of
God, and flew the prophets unjuftly •, this, becaufe they were rebellious,
and tranfgrefted. Yet they are not all alike: there are ofthofe who have received
the feriptures, upright people they meditate on the figns of God 5 in the
night feafon, and worfhip •, they believe in God, and the laft day ; and com¬
mand that which is juft, and forbid that which is unjuft, and zealoufly ftrive
to excel in good works : thefe are of the righteous. And ye fhall not be de-

H nied

a And be not as thoje who are divided , fed] i. c.
As the Jews and Cbrijlian s, who difpute con¬
cerning the unity of God, the future ftatc,
£5V. *.

* On the day of the refur re ft ion the faces of fame
Jhall become white , &c.] See the Preliminary

Difcourfe, §. IV.

c There are believers among them ;] As Abd' al-
lah Ebn Sal am and his companions 2, and thofe
of the tribes of al Aws and a l Khazraj who
had embraced Mohammed ifm.

6 And they jb all not be helped . ] This verfe, alBei-
ddtvi fays, is one of thofe whofe meaning is

myfterious, and relates to fomething future; in¬
timating the low condition to which the JezuiJh
tribes of Koreidba, Nadir , Banu Kainoka, and
thofe who dwelt at Khaibar , were afterwards
reduced by Mohammed.

e Unlefs they obtain fecurity by entering into a
treaty with God, and a treaty with men ;] i. e.
Unlefs they either profefs the Mohammedan reli¬
gion, or fubmit to pay tribute.

f There are of thofe who have received the [crip-
tures, upright people ;] Thofe namely who have
embraced If dm.

8 The figns of God ;] That is the Koran.

1 Al Be id aw j.

2 Idem.

Al KORAN.

nied the reward of the good which ye do* *, for God knoweth the pious. As
for the unbelievers, their wealth fhall not profit them at ail, neither their
children, againft God : they fhall he the companions of hell fire ; they fhall
continue therein for ever. The likenefs of that which they lay out in this
prefent life, is as a wind wherein there is a fcorching cold : it falleth on the
Handing corn of thofe men who have injured their own fouls, and deftroyeth.
it. And God dealeth not unjuftly with them j but they injure their own
fouls. O true believers, contradt not an intimate friendship with any befides
yourfelvesb: they will not fail to corrupt you. They wifh for that which
may caufe you to perifh : their hatred hath already appeared from out of their

mouths ; but what their breafts conceal is yet more inveterate. We

•ready fhewn you figns of
ye love them, and they do not love you : ye believe in all the fcriptures, and

Behold,

- - — - - - - - j - j - * J J * * -L

ly together, they bite their fingers ends out of wrath againft you. Say unto
them , Die in your wrath : verily God knoweth the innermoft part of your
breafts. If good happen unto you, it grieveth them •, and if evil befal you,
they rejoice at it. But if ye be patient, and fear Go.o, their fubtilty fhall
not hurt you at all ; for God comprehended! whatever they do. Call to mind
when thou wenteft forth early from thy family, that thou mighteft prepare the
faithful a camp for warc ; and God heard and knew'# 5 when two com¬
panies of you were anxioufly thoughtful, fo that ye became faint-hearted4 *

hut

a Ye /hall not be denied , Sc c.] Some copies have
2 different reading in this paifage, which they
exp refs in the third per foil ; They Jhall not be
denied , Sc c.

b Bficlcs your fclves ;] i. e. Of a different reli¬
gion.

1 When thou zoenteft forth to prepare a campiScc.~\
This was at the battle of Ohod, a mountain a-
bout four miles to the north of Medina. The
Korel/h, to revenge their lofs at Bedr 1 , the next
year, being the third of the Hejra , got together
an army of 3000 men, among whom there were
200 horfe, and 700 armed with coUs of mail.
Thefe forces marched under the condudl of Abu
Svjidn and fat down at DbuTholcifa , a village a-
bout fix miles from Medina, Mohammed being
much inferior to his enemies in numbers, at frit
determined to keep himfelf within the town, and •
receive them there ; but afterwards, the advice
of fame of his companions prevailing, he march¬
ed out r.jrnnll them at the head of 1000 men

(feme lay he hrd 1050 men and others but 900)
of whom too were armed with coats of mail,
but lie hid no more than one liorfc, befides his
own, in his whole army. With thefe forces he
funned a camp in a village near Ohod , which

1 See lefme, p. 36.

7J/e f biib. So.

mountain he contrived to have on his back; and
the better to fecure his men from being furround-
ed, he placed fifty archers in the rear, with
firi£l orders not to quit their poll. When
they came to engage, Mohammed had the better
at firft, but afterwards by the fault of his archers,
who left their ranks for the fake of the plunder,
and fuffered the enemies horfe to cncompafs the
Mohammedans and attack them in the rear, he
loll the day, and was very near lofing his life ;
being ilruck down by a fhower of Hones, and
wounded in the face with two arrows, on pul¬
ing out of which his two foreteeth dropped out.
Of the Mojlems 70 men were fl.tin, and among
them Hamza the uncle of Mob a nun ed , and of the
infidels 22 2. To excufe the ill fucccfs of this
battle, and to raiie the drooping courage of his
followers, is Mohammed's drift in the remaining
part of this chapter.

d When two companies if you zvere anxiovjh
thoughtful, &c.] Thefe were lome of the families
of Banu Salma of the tribe of al Khazraj , and
Banu' l Hareth of the tribe of a! Azvs, who com-
pofed the two wings of Mohiitnmea's army. Some
ill i in predion had been made on them by Ab¬
dallah

2 Amtitda, in vita Mob am, p, 6.]-,

Em.iacin /. 1. P run e a u As

CHAP. 3*

Al K O RAN.

5 1

but God was the fupporter of them both -, and in God let the faithful truft.
And God had already given you the victory at Bedr*, when ye were in¬
ferior in number ; therefore fear God, that ye may be thankful. When thou
fiidft unto the faithful, Is it not enough for you, that your Lord fhould
aflift you with three thoufand. angels, fent down from heaven ? Verily if ye
perfevere, and fear God , and your enemies come upon you fuddenly, your
Lor.d will affift you with five thoufand angels, diftinguifhed by their horfes
and attire h. And this -God defigned only as good tidings for you c that your
hearts might reft fecure : for vidlory is from God alone, the mighty, the
wife. That he fhould cut off the uttermoft part of the unbelievers, or caft
them down, or that they fhould be overthrown and unfuccefsful, is nothing to
thee. It is no bufinefs of thine ; whether God be turned unto them, or whe¬
ther he punifh them-, they are furely unjuft doers d. To God belongeth whatfo-
ever is in heaven and on earth : he fpareth whom he pleafeth, and he punifh-
eth whom he pleafeth for God is merciful. O true believers, devour not
ufury, doubling it twofold ; but fear God, that ye may profper : and fear
the fire which is prepared for the unbelievers and obey God, and his
apoftle, that ye may obtain mercy. And run with emulation to obtain re-
miffion from your Lord, and paradife, whofe breadth equalleth the heavens
and the earth, which is prepared for the godly ; who give alms in profpe-
rity and adverfity ; who bridle their anger, and forgive men : for God
loveth the beneficent0. And who, after they have committed a crime, or
dealt unjuftly with their own fouls, remember God, and ask pardon for their
fins, (for who forgiveth fins except God ? ) and perfevere not in what they have
done knowingly : their reward final 1 be pardon from their Lord, and gar¬
dens wherein rivers flow, they fhall remain therein for ever : and how excel¬
lent is the reward of thofe who labour ! There have already been before you
examples of punifhment of infidels, therefore go through the earth, and be-

H 2

hold

d dll ah Ebn Ahi Soldi, then an infidel, who hav¬
ing drawn off 300 men, told them that they
were going to certain death, and advifed them to
return back with him ; but he could prevail on
but A few, the others being kept firm by the di¬
vine influence, as the following words intimate1.

a See before, p. 36.

b D ift Inguijh e d , &c\] The angels who affi fled
the Mohammedans at Redr , rode, fay the com¬
mentators, on black and. white horfes, and had
on their heads white and yellow fafhes, the
ends of which hung down between their fhoul-
ders.

c As ?ood tidings for \ou; 1 i.e. As an carneft of
future i'uccefs..

d It is no bufinefs of thhtc whether God be
turned unto them , &c.] This paflage was reveal¬
ed when Mohammed received the wounds above-

mentioned at the battle of Ohod \ and cried out.
How Jhall that people profper zvho have ftained their
prophet's face with blood* while he called them to
their Lord ? The perfon who wounded him
was Otba the fon of Abu TArakkds 2 .

0 It is related of Hafan the fon of Ali , that a
Have having once thrown a difh on him
boiling hot, ns he fat at table, and fearing his
mafler’s refentment, fell immediately on his
knees, and repeated thefe words, Paradife is for
thofe zvho bridle their anger : Hafan anfwered, /
a?n not angry . The Have proceeded, and for
thofe zvho forgive men : I forgive you , faid Hafan.
The Have however finiflied the verfe, adding,
for God loveth the beneficent. Since it is fo,
replied Hafan, I give you your liberty, and four
hundred pieces of fiver 3 . A noble inftancc of
moderation and generofity.

T Al Beidawi.

Orient . Art . Haffan .

2 Menu Abu ed. vbi fitpra .

3 If DTIr r tie lot, BibL

52 Al KORA N. Chap. 3.

hold what hath been the end of thofe who accufe God’s apoftles of impofture.This
book is a declaration unto men, and a direction, and an admonition to the pious.
And be not difmayed, neither be ye grieved; for yefhall be fuperior to the unbe¬
lievers if ye believe. If a wound hath happened unto you in war3, a hke
wound hath already happened unto the unbelieving people b: and we caufe
thefe days of different fuccefs interchangeably to fucceed each other among
men ; that God may know thofe who believe, and may have martyrs from
among you : (God loveth not the workers of iniquity ;) and that God might
prove thofe who believe, and deftroy the infidels. Did ye imagine that ye
lhould enter paradife, when as yet God knew not thofe among you who fought
ftrenuoully in his caufe. ; nor knew thofe who perfevered with patience ? More¬
over ye did fometime wifh for death before that ye met it c •, but ye have now
feen it, and ye looked on, but retreated from it. Mohammed is no more than an
apofble •, the other apoftles have already deceafed before him : if he die therefore,
or be flain, will ye turn back on your heels d ? but he who turneth back on
his heels, will not hurt God at all ; and God will furely reward the thank¬
ful. No foul can die unlefs by the permiffion of God, according to what is
written in the book containing the determinations of things c. And whofo
choofeth the reward of this world, we will give him thereof : but whofo
choofeth the reward of the world to come, we will give him thereof ; and we
will furely reward the thankful. How many prophets have incountered thofe
who had many myriads of troops : and yet they defponded not in their mind for
what had befallen them in fighting for the religion of God ; and were not
weakened, neither behaved themfelves in an abjedl manner ? God loveth thofe
who perfevere patiently. And their fpeech was no other than that they laid,
Our Lord forgive us our offences, and our tranfgreftions in our bufinefs ; and

con-

* If a wind hath happened to yon in war;] That
is, by your being worded at Ohod.

b A like wound bath happened to the infidels ;]
When they were defeated at Redr . It is obferv-
able that the number of Mohammedans flain at
Ohod, was equal to that of the idolaters flain at
Bedr ; which was lo ordered by God for a rea-
ion to be given clfewherc 7 .

cYe z:\Jhcd for death Several of Mohammed's

followers who were not prefent at Bedr, wifh-
ed for an opportunity of obtaining, in another
action, the like honour as thofe had gained who
fell martyrs in that battle ; yet were difeouraged-
on feeing the fuperior numbers of the idolaters
in the expedition of Obod . On which occafion
this paifigc was revealed z .

d Mohammed is no more than an apojlle , &c.]
Thefe words were revealed when it was reported
in the battle of Ohod, that Mohammed was flain;
whereupon the idolaters cried out to his followers,
Since your prophet is Jlain , return to your ancient
re. iff ion, and to your friends ; if Mohammed had

z ^/Beidawi,

been a prophet he had not been fain. It is related
that a Mfcm named A ns Ebn a l Nadar, uncle to
Ans Ebn Malec, hearing thefe words, laid aloud
to his companions. My friends, the 1 Mohammed
be fain, Mohammed’; Lord liveth and

dieth not ; therefore value not your lives face the
prophet is dead, but fight for the caufe for zvhich
be fought : then he cried out, O God I am ex-
at fed before thee, and acquitted in thy fight of what
they Jay', and drawing his fword fought valiantly
till he was killed 5 .

c No foul can die , unlefs by the permiffion of God,
t 5fe.J Mohammed, the more effectually to Hill the
murmurs of his party on their defeat, reprefents
to them that the time of every man’s death is
decreed and predetermined by God, and that thofe
who fell in the battle could not have avoided
their fate, had they itaid at home; whereas they
had now obtained the glorious advantage of dy¬
ing martyrs for the faith. Of the Mole a mined an
do&rinc of abfolutc pvcdcitination I have fpokcu
in another place 4.

3 Idem. 4 Prelim . j Dip. IV.

2 In not . ad cap , b.

Al KORAN.

confirm our feet, and help us againft the unbelieving people. _ And God gave
them the reward of this world, and a glorious reward in the life to come •, for
vjod loveth the well-doers. O ye who believe, if ye obey the infidels, they
ill caufe you to turn back on your heels, and ye will be turned back and

but God is your Lord •, and he is the beft helper. We will furelv

calf a dread into the hearts of the unbelievers b, becaufe they have afTociated
with God that concerning which he fent them down no power : their dwelling

rilh

and the receptacle of the wicked fhall be miferable

God had already made good unto you his promife, when ye deflroyed them
hv his oermiffion c, until ye became faint-hearted, and difputed concerning

J L 1 ' J C Cl 1) h ~ ~~ ^ _ _ _ L 1 ! A. . n d. - « u /*”* L d *-

ye defired.
world to come '.

Some of you chofe this prefent world, and others of you chofe the

flight from before them, that he

might make trial of you :
with beneficence towards the faithful ;)

(but he hath now pardoned you •, for God is indued

when ye went up as ye fled , and

yy i U X Jl k/ w 4 ^ ^ ^ ^ — - — — ✓ # v w

looked not back on any •, while the apoftle called you, in the uttermoft part of
f. Therefore God rewarded you with affliction on affliction, that ye be

you

not orieved hereafter for the fpoils wmcu yc inn uj, iiui jui uwc wmui uciai-
leth you s ; for God is well acquainted with whatever ye do. Then he fent
down upon you after affliction fecurity j a foft fleep which fell on fome part

3 If ye obey the infidels, they will caufc you to
turn back , &c.] This paffagc was alfo occafioned
by the endeavours of the Korei/h to feduce tlic
Mohammedans to their old idolatry, as they fled
in the battle of Ohod.

b We will finely cajl a dread into the hearts of
the unbelievers, &c.] .To this Mohammed attributed
the fudden retreat of Abu Sofan and his troops,
without making any farther advantage of their
fucccfs only giving Mohammed a challenge to
meet them next year at Bcdr, which he accepted.
Others fay, that as they were on their march
home, they repented they had not utterly extir¬
pated the Mohammedans, and began to think of
going back to Medina for that purpofe; but were
prevented by a hidden conflernation or panic
fear, which fell on them from God x.

c God had already 7nade good unto you bis pro-
wife, &c.] i. e. In the beginning of the battle,
when the Mojlcms had the advantage, putting
the idolaters to flight, and killing fcveral of them.

d Till ye became faint-hearted and difputed the
command of the apoftle , See.] That is, till the
bow- men, who were placed behind to prevent
their being furrounded, feeing the enemy fly,
quitted their poft, contrary to Mohammed's ex-
preis orders, and difperfed themfelves to feize

the plunder ; whereupon Khaled Ebn al Walid ,
perceiving their difordcr, fell on their rear with
the horfe which he commanded, and turned the
fortune of the day. It is related that tho’ Ab¬
dallah Ebn fob air, their captain, did all he could
to make them keep their ranks, he had not ten
that (laid with him out of the whole fifty 2.

c Some of you chofe this prefent world, and others
of you chofe the world to come.'] The former were
they who, tempted by the fpoil, quitted their
pofl ; and the latter they who flood firm by their
leader.

f And the apoftle called you, &c.] Crying aloud.
Come hither to me, O fervants of God 5 I am the
apoftle of God : he who retnrncth back jhall enter
par ad if e . But notwithftanding all his endeavours
to rally his men, he could not get above thirty of
them about him.

t Therefore God rewarded you with afftidlion.
Sec.] i. e. God punifhed your avarice and
difobedience by fullering you to be beaten by
your enemies, and to be diicouraged by the re¬
port of your prophet's death ; that ye might be
inured to patience under adverfc fortune, and
not repine at any lofs or difappointmem for the
fu t u r e .

If A c u l r v. i), c fit, h . P *

1 Al B EI DAW I.

Idem.

66. wt. iA

Al KORAN, :

Cha

p- 3

of you-, but other part were troubled by their own fouls*; falfely thinking
of God a foolifh imagination, faying. Will any thing of the matter happejfe
unto usb? Say, Verily the matter belongeth wholly unto God. They conceal-
! in their minds what they declared not unto thee; faying c. If any thing of
matter had happened unto us d, we had not been flain here. Anfwer, If
ye had been in your houfes, verily they would have gone forth to fight,
whole Daughter was decreed, to the places where they died, and this came to
fafs that God might try what was in your breafts, and might difcern what
was in your hearts ; for God lcnoweth the innermoft parts of the breads of
men. Verily they among you who turned their backs on the day whereon
the two armies met each other at Obod, Satan caufed them to flip, for
feme crime which they had committed*: but now hath God forgiven them;

O true believers, be not as they who be¬
loved not, and'faid of their brethren, when they had journeyed in the land
or had been at war. If they had been with us, thofe had not died, nor had
thefe been (lain ; whereas what befel them was fo ordained that God might make
it matter of fighing in their hearts. God giveth life, and caufeth to die :
and God feeth that which yc do. Moreover if ye be flain, or die in defence of
the religion of God ; verily pardon fiom God, and mercy is better than what
they heap together of worldly riches. And if ye die, or be flain, verily unto
God fliall ye be gathered. And as to the mercy granted unto the difobedient
from God, thou O Mohammed haft been mild towards them ; but if thou

they had furely feparated themfdves
Therefore forgive them, and afk pardon for them

and after thou haft deliberated, truft in
God ; for God loveih thofe who truft in him.

for God is gracious and merciful.

hadft been i’eveie,
from about thee.

and hard-hearted.

and

confide them in the affair of wat

* •
3

conquer
Therefore
defraud

i s~\

u ; but if he defl-rt you, who is it that will help you after him?
in God let the faithful truft. It is not the / art of a prophet to

If God help you, none fliall

or he who defraudetn.

fliall bring with him

what he hath de¬
frauded

* Then he [ext dewr: upon you *— a f oft ft cep, &c.]
After the afuon, thofe who had hood firm in
the battle were refreined, as they lay in the field,
by falling into an agreeable Ikcp, fo that the
fwords fell out of their h>nds ; hut thole who
hid behaved themfeivcs ill were troubled in their
mind?, imagining they were now given over to
deftruvl ion 1 ..

L l Fill ary i '.'Joy of the matter happen unto
That h, J.s there .t ny appearance of fuccefs, or
of the divine f.»\our and aliiitance which we
luvt been promihd 2 ?

'n'.’V.-v/;, c:r ] i.e. To thcmlclvcs, or to one
another in prvate.

* If are; of the trotter had bapj need tint o

?/ s : o.;.; J i: hi o ■) had am lied us according to his
p'orni'e ; or, :rj others interpret the words, if

l .hid trd:en the advice of Abaci’ ih Lin Abl
S.Alf, and hd kept within the town of Me din a;

1 AJ hciDAWI, Jallalo'ddu’.
A I D w i .

2 7 idem.

cur companions had not loft their lives * .

c For feme crime which they had committed ;] viz.
For their covetoufnefs in quitting their poll to
feizc the plunder.

f It is not the part cf a prophet to defraud ,Sz cl]
This pillage was revealed, as fomc fay, on the
divifion of the fpoil at Jlcdr ; wlien feme of the
foldicrs fufpcdled il If: a rimed of having piivatcly
. taken a fcadet carpet made all of hlk and very
rich, which was milling •k Others fnppofc the
archers, who occafioned the lofs of the battle of
Obod , left their ftution becaufe they imagined
Mohammed would not give them their fhare of
the plunder ; bccaufe, as it is lxLted, lie once
lent out a party as an advanced guard, and in
the mean time attacking the enemy, took fome
fpoils which he divided among thole who wetc
with him in jhe adiion, and gave nothing to the
party that was abfent o;: duty k

? lidem . + Al I> je i d a \v i, J a i. J. a i.cf i> v i r*‘

XL KORAN.

frauded any one of, on the day of the refurredtion Then fhall every foul
be paid what he hath gained ; and they fhall not be treated unjuftly.
Shall he therefore who followeth that which is well-pleafing unto God,
be as he who bringeth on himfelf wrath from God, and whofe recepta¬
cle is hell? an evil journey fhall it be thither. There fhall be degrees
of rewards and -punifhments with God, for . God feeth what they do. Now
hath God been gracious unto the believers when he raifed up among them
an apoftle of their own nation15, who fliould recite his figns unto them, and
purify them, and teach them the book of the Kgr^n and wifdom c ; where¬
as they were before in manifeft error. After a misfortune hath befallen you
atOnoD , (ye had already obtained two equal advantages d) do ye fay. Whence
cometh this? Anfwer, This is from yourfelves': for God is almighty. And
what happened unto you, on the day whereon the two armies met, was
certainly by the permifTxon of Gcd •, and that he might know the faithful,
and that he might know the ungodly. It was faid unto them. Come, fight
for the religion of God, or drive back the enemy : they anfwered, If we had
known ye went out to fight, we had certainly followed you f. They were on
that day nearer unto unbelief, than they were to faith •, they fpake with their
mouths, what was not in their hearts : but God perfectly knew what they
concealed •, who faid of their brethren, while themfelves ftaid at home , if they
had obeyed us, they had not been flain. Say, Then keep back death from
yourfelves, if ye fay truth. Thou fiialt in no wife reckon thofe who have
been flain at Onoo in the caufe of God, dead ; nay, they are fuftained alive
with their Lord5, rejoicing for what God of his favour hath granted them;
and being glad for thofe, who coming after them, have not as yet overtaken
them h ; becaufe there fhall no fear come on them, neither fhall they be grieved.
They are filled with joy for the favour which they have received from God,
and his bounty ; and for that God fuffereth not the reward of the faithful to
p:rifh. They who hearkened unto God and his apoftle, after a wound had

hp-

* He who defraudetb fid all bring with him what
he hath defrauded any one of. \ on the day of refur -
reft ion.] According to a tradition of Mohammed ^
whoever cheateth another will on the day of
judgment carry his fraudulent purchafe publickly
on his neck.

b Of their own nation."] Some copies inilead of
min anfofihim, i. e. of themfelves, read mtn anfafi-
bim, i. e. of the liable (l among them ; for fuch was
the tribe of Korcijh , of which .JMobamtncd was
dcfccndcd 1 .

c And zvifdomd] i. c. The Senna 2 .

Ye had already obtained tzoo equal advantages d]
viz. In the battle of Bedrr where ye flew feven-
ty of the enemy, equalling the number of thofe
v ho loft their lives at Obod , and alio took as
many prifoners 1 .

1 d bis is from your fives ;] It was the confc-

1 lew.

i .

be dor,

quence of your difobeying the orders of the pro¬
phet, and abandoning your poll for the fake of
plunder.

f If zue had known ye went out to fight, See.]
That is, if we had conceived the lealt hopes of
fuccefs when ye marched out of Medina to en¬
counter the infidels, and had not known that ye
went rather to certain deftruttion,. than to bat¬
tle, we had gone with you. But this Mohammed
here tells them was only a feigned e.xcufe ; the
true reafon of their flaying behind being their
want of faith and firmnefs in their religion 4.

B See before, p. 1 8.

h Being glad for thofe , who coming after them,
ha -re not a* yet overtaken them ;] i. e. Rejoicing
alfo for their fakes, who are deilined to fuller
martyrdom, but have not as yet attained it 11

r. r v,

2 Idem.

4 A l Be i paw i.

56 Al KORAN. Chap. 3

befallen them at Ohod *, fuch of them as do good works, and fear God, fhall
have a great reward ; unto whom certain men faid. Verily the men of Mec¬
ca have already gathered forces againft you, be ye therefore afraid of them b : but
this increafed their faith, and they faid, God is our fupport, and the moll
excellent patron. Wherefore they returned with favour from God, and ad¬
vantage c •, no evil befel them : and they followed what was well pleafing unto
God for God is endowed with great liberality. Verily that devil d would
caufe you to fear his friends : but be ye not afraid of them ; but fear me,
if ye be true believers. They fhall not grieve thee, who emuloufly haften
unto infidelity •, for they fhall never hurt God at all. God will not give
them a part in the next life, and they fhall fuffer a great punifhment. Sure¬
ly thofe who purchafe infidelity with faith, fhall by no means hurt God at
all, but they fhall fuffer a grievous punifhment. And let not the unbelievers
think, becaufe we grant them lives long and profperous, that it is better for
their fouls : we grant them long and profperous lives only that their iniqui¬
ty may be increafed •, and they fhall fuffer an ignominious punifhment. God
is not difpofed to leave the faithful in the condition which ye are now in c, un¬
til

a TJjey who hearkened to God and his apofle,Sccf\
The commentators differ a little as to the occa-
ilon of this paflage. When news was brought
to Mohammed, after the battle of Ohod , that the
enemy, repenting of their retreat, were return¬
ing towards Medina , he called, about him thofe
who had hood by him in the battle, and marched
out to meet the enemy as far as Honiara at Afad
about eight miles from that town, notwithfland-
ing feveralof his men were fo ill of their wounds
that they were forced to be carried ; but a panic
fear having feized the army of the Koreijh, they
changed their refolution and continued their
march home ; of which Mohammed having re¬
ceived intelligence, he alfo wcntback to Medina:
and according to fome commentators the Koran
here approves the faith and courage of thofe
who attended the prophet on this occafion.
Others fay the perfons intended in this paiiage
were thofe who went with Mohammed the next
year, to meet Aha Sofia and t \\z Koreijh, accord¬
ing to their challenge, at Bear 1 , where they wait¬
ed fometime for the enemy, and then returned
home ; for the Koreijh tho’ they fet out from .
Mere a, yet never came fo far as the place of ap¬
pointment, their hearts failing them on their
march ; which Mohammed attributed to their be-

im» llruck with a terror from God '-. This ex-

* -0

pedition the Arabian hiftories call the fecund, or
l offer expedition :f Ecdr.

u Unto whom certain men faid Verily thofe of
Mecca have already gathered forces again]} yon,

* See before, }>. 53. not. b. 2 At Bcidawi.

&C.3 The perfons who thus endeavoured to dif-
courage the Mohammedans, were, according to one
tradition, fome of the tribe of Abd Kais, who
going to Medina were bribed by Abu Sofia with
a camel's load of dried railins; and according to
another tradition, it was No aim Ebn Mas ltd al
AJhja'i , who was alfo bribed with a Hie camel tea
months gone with young, (a valuable prefent in
Arabia ). This Noaim, they fay, finding Moham -
?ned and his men preparing for the expedition,
told them that Abu Sofia, to fpare them the pains
of coming fo far as Bear , would feck them in
their own houfes, and that none of them could
pofiibly efcapc otherwife than by timely flight.
Upon which Mohammed, feeing his followers a
little difpirited, fwore that he would go himfelf
tho’ not one of them went with him. And ac¬
cordingly he fet out with feven-ty horfe-men,
every one of them crying out Hasbna Allah, i. e,
God/; our fupport 5 .

c Wherefore they returned with advantage ;]
While they itaid at Bcdr expedling the enemy,
they opened a kind of fair there, and traded to
very confiderable profit 4\

d That devil f] Meaning either Noaim, or Abu
Sofia himfelf.

c God will not leave the faithful in the condi¬
tion yc are now in, &c.] That is, he will not i of¬
fer the good and fincere among vou to continue
indilcriminatcly mixed with the wicked and hy¬
pocritical.

3 I lem, J a LLALo'n u in. * Al He id a v/ i ■

Cha?. 3-

Al KORAN.

til he fever the wicked from the good ; nor is God difpofed to make you ac ¬
quainted with what is a hidden fecret, but God chufeth iuch of his apoftles a--
he pleafeth, to reveal his mind unto *: believe therefore in God, and his apoftles ^
and if ye believe, and fear Gcd , ye fliall receive a great reward. And let
not thofe who are covetous ol what God of his bounty hath granted them,
imagine that their avarice is better for them : nay, rather it is worfe for them.
That which they have covetouQy referved fliall be bound as a collar about their
neckb, on the day of the refurreflion : unto God brlongeth the inheritance
of heaven and earth ; and God is well acquainted with what ye do. God
hath already heard the faying of thofe who faid. Verily God is poor, and we
are richc : we will furely write down what they have laid, and the daughter which
they have made of the prophets without a caufe ; and we will fay unto them.
Take ye the pain of burning. This JJoall they fuffer for the evil which then-
hands have fent before them, and becaule God is not unjuft towards
mankind; who alfo fay. Surely God hath commanded us, that we fhould not
<dve credit to any apoftle, until one fhould come unto us with a facrifice, which
ihould be confumed by fireh Say, Apoftles have already come unto you be-

I fore

* Nor is God difpofed to acquaint you with zvbat
is a bidden fecret, but God chuff tb fucb of bis a-
pofl/cs as be pleafetb .] This pillage was revealed
on the rebellious and difobedient Mobatnmedans
telling Mohammed , that if he was a true pro¬
phet, he could eahly diltinguifh thofe who fin*:
cerely believed from the diilemblers 1 .

b That zvbicb they have covet on fly referved fball
be bound as a collar about their neck , &c.] Moham¬
med is faid to have declared, that whoever pays
not his legal contribution of alms duly, fhall
have a ferpent twitted about his neck at the re-
furre&ion 2.

c Go d bath heard the faying of thofe zvbo [aid,
God is poor, and zve are rich.'] It is related that
Mohammed, writing to the Jezvs of the tribe of
Kaiuokd to invite them to Ifldm, and exhorting
them, among other things, in the words of the
Koran* , to lend unto Gov on good ufury, PhhieasEbn
Azilra, on hearing that expreffion, faid, Surely
God is poor, /nice they ash to borrozv for him.
Whereupon Abu Beer, who was the bearer of
that letter, ttruck him on the face, and told him,
that if it had not been for the truce between them
he would have ttruck off his head : and on -Pbi-
neas's complaining to Moham?ned of Abu Beer's
ill ufige, this paffage was revealed

d The Jews, fay the commentators, infilled
that it was a peculiar proof of the million of all
the prophets fent to them, that they could, by

their prayers, bring down fire from heaven to
confume the facrifice, and therefore they expeft-
ed Mohammed fhould do the like. And fome
Mohammedan doctors agree that God appointed
this miracle as the tell: of all their prophets, except
only Jesus and Mohammed 1 ; tho' others fay any
other miracle was a proof full as fufficient as the
bringing down fire from heaven 6 .

The Arabian Jezvs feem to have drawn a ge¬
neral confequence from fome particular inftanecs
of this miracle in the old Teftament 7 . And the
Jezvs at this day fay, that firft the fire which fell
from heaven on the altar of the tabernacle,8 after
the confecration of Aaron and his fons, and after¬
wards that which defeended on the altnrof Solo¬
mon s temple, at the dedication of that ttru&ure9,
was fed and conllantly maintained there by the
prietts, both day and night, without being fuf-
fered once to go out; till it was extinguilhed, as
fome think, in the reign of Manaffcs IO , but ac¬
cording to the more received opinion, when the
temple was dettroyed by the Chaldeans . Several
Chriflians 11 have given credit to this affertion
of the Jezvs, with what reafon 1 fliall not here
enquire ; and the Jezvs in confequence of this
notion, might probably expert, that a prophet
who came to rettore God's true religion, fhould
rekindle for them this heavenly fire, which they *
have not been favoured with iince the Babylon
ifh captivity.

1 Idem. 2 Idem, Jall aio’ddin. 3 Chap.z.p. 29, * Al Beidawi. \Jal-

t alo’ddin. 6 Al Beidawi. 7 Lev. ix. 24. 1 Cbron. xxi. 26. 2 Cbrcn. vii. 1.

a Kings xviii. 3S. 8 Levit . ix. 24. 9 2 Cbron . vii. 1. 10 ^Talmud, Zuebact:itn9 c. 6.,

1 1 See P r 1 de a u x V Connell, part 1 . book 3 . p. 158.

5 8 Al K O RA IV. Chap. 3,

fore me % wich plain proofs, and with the miracle which ye mention: why
therefore have ye flain them, if ye fpeak truth? If they accufe thee of im-
pofture, the apoftles before thee have alfo been accounted -impoftors, who
brought evident demonftrations, and the fcriptures, and the book which in-
lighteneth the underftanding. Every foul fhall tafte of death, and ye fhall have
your rewards on the day of refurreftion •, and he who fhall be far removed
from hell fire, and fhall be admitted into paradife, fhall be happy : but the
prefent life is only a deceitful provifion. Ye final! furely be proved in your
pofteftions, and in your perfons ; and ye fhall hear fromthofe unto whom the
fcripture was delivered before you, and from the idolaters, much hurt : but if
ye be patient, and fear God , this is a matter that is abfolutelv determined. And
when God accepted the covenant of thofe to whom the book of the law was
given, faying. Ye fhall furely publifh it unto mankind, ye fhall not hide it:
yet they threw it behind their backs, and fold it for a fmall price ; but woful
is the price for which they have fold it b. Think not that they who rejoice at
what they have done, and expeft to be prailed for what they have not done c ;
think not, O prophet, that they fhall efcape from punifhment, for they fhall fuf-
fer a painful punilhment ; and unto God belongeth the kingdom of heaven
and earth: God is almighty. Now in the creation of heaven and earth, and
the vicifiitude of night and day, are figns unto thofe who are indued with un-
derftanding ; who remember God {landing, and fitting, and lying on their fidesd;
and meditate on the creation of heaven and earth, faying, O Lord, thou haft
not created this in vain ; far be it from thee : therefore deliver us from the tor¬
ment of hell fire : O Lord, furely whom thou fhalt throw into the fire, thou
wilt alfo cover with ihame : nor ihall the ungodly have any to help them.
O Lord, we have heard a preacher c inviting us to the faith, and faying. Believe
in your Lord : and we believed. O Lord, forgive us therefore our fins, and
expiate our evil deeds from us, and make us to die with the righteous. O
Lord, give us alfo the reward which thou haft promifed by thy apoftles ;
and cover us not with fhame on the day of refur reft ion •, for thou art not
contrary to the promife. Their Lord therefore anfwereth them, faying, I
will not fuffer the work of him among you who worketh to be loft, whe¬
ther

3 Apoftles have already come unto you before med]
Among thefe the commentators reckon Zacbarias
and John the Baptift.

b Wufil is the price for which they have fold //;]
i. e. Dearly fhall they pay hereafter for taking
bribes to ftifie the truth. Whoever concealeth the
kn:zvled<ye which God has given him, fays Mohan;*
tried, G o d ft: nil put on him a bridle of fire cn the
day of reft rr cell or: .

c Who rejoice at zvhat they have done, and ex-
pefi to be praifed fur zvhat th y have ml d me ;] i. e.
Who think they have done a commendable deed
in concealing and diflembling the t citi monies in
the Pentateuch concerning Mrhammed , and in
difobeying God’s commands to the contrary. It
is fa id that Mohammed once asking feme Jews con¬
cerning a paffage in their law, they gave him an

anfwer very different from the truth, and were
mightily pleafed that they had, ns they thought,
deceived him. Others however think this pai-
fage relates to fomc pretended Mohammedans who
rejoiced in their hypocrify, and expelled to be
commended for their wickednefs J.

(i Who remember God /landing, and fitting , and
lying on their fides ; ] viz. At all times and in all
pollutes. Jl Rcirfaz’ji mentions a faying of Mo¬
hammed to one Imran E bn Hofei n, to this purpofe;
pray ft a riding, if thou art able ; if not, ft ting j
and if thou canft not fit up, then as thou l left (dung.
AlSbafcz directs that the fick fhouldpray lyingon
their right lide.

1 We have heard a preacher 9 &c.] Namely Mo¬
hammed y with the Koran ,

Ml Beidawi,

Chap. 3. AI K 0‘ RAN. 59

ther he be male, or female a : the one of you is from the other. They there¬
fore who have left their country, and haveLpen turned out of their houfes,
and have fuffered for my fake, and have bejeri flain in battle ; verily I will
expiate their evil deeds from them, and I will furely bring them into gardens
watered by rivers; a rewardifrom God : and with God is the moft excellent
reward. .Let not the profperous dealing of the unbelievers in the land,
deceive thee b : it is but a {lender provifion c and then their receptacle fhali
be hell ; an unhappy couch Jhall it be. But they who fear their Lord fhali
have gardens through which rivers flow, they fhali ‘continue therein for ever:
this is the gift of God •, for what is with God flhall be better for the righte¬
ous than Jhort-lived worldly profperity . There are fome of tnofe who have re¬
ceived the fcriptures, who believe in God, and that which hath been fent
down unto you, and that which hath been fent down to them, fubmitting
themfelves unto God d ; they fell not the figns of God for a final 1 price*3*'
thefe fhali have their reward witli their Lord ; for God is fwift in taking
an accounts O true believers, be patient, and Arrive to excel in patience*^
and be conftant-minded, and fear God, that ye may be happy.

a Whether he be male or female ;] Thefe words
were added, as fome relate, on Omni Salma,
one of the prophet’s wives, telling him that
flie had obferved God often made mention of
the men who fled their country for the fake of
their faith, but took no notice of the wo men 2 .

6 Let not the profperous dealing , &c.] The ori¬
ginal word properly fignifies fuccei’s in the af¬
fairs of life, and particularly in trade. It is faid
that fome of Mohammed's followers obferving the
profperity the idolaters enjoyed, exprefled their
regret that thofe enemies of God fhould live in
fuch cafe and. plenty, while themfelves were
pcrifhing for hunger and fatigue ; whereupon
this paflage was revealed

0 A jlc nder provifion ;] Becaufe of its fliort
continuance.

d There arc fome of thofe who have received the

feripturesy zoho believe in God, £srV.] The per-
fons here meant, fome will have to be Abdallah
Ebn Saldm 5 and his companions ; others flip-
pofe they were forty Arabs of Najrdny or
thirty two Ethiopians , or elfe eight Greeks , who
were converted from Chrifii anity to Mohammed-
ifm ; and others fay this paflage "was revealed in
the ninth year of the Hrjray when Mohammed ,
on Gabriel's bringing him the news of the death
of Ashama king of Ethiopia u who had embraced
the Mohammedan religion fome years before^,
prayed for the foul of the departed ; at which
fome of his hypocritical followers were dif-
pleafed, and wondred that he fliould pray for a
Chrifii an profelyte whom he had never feen
c God is fwift in taking an account,'] See be¬
fore, p.23, and the Preliminary Difcourfe , 4.

1 Al Beidawt.

45* s sll Beidawl

Idem*

See before, p. 45

See the Prelim . Difcourfe ;

CHAP

Al KORAN.

Chap. 4.

CHAP. IV.

Intitledy Women. a; revealed at Medina.
In the name of the moft merciful God.

OMen, fear your Lord, who hath created you out of one man, and

out of him created his wife, and from them two hath multiplied many
men, and women: and fear God by whom ye befeech one another b •, and
refpeCl women c who have horn you, for God is watching over you. And give
the orphans when they come to age their fubftance ; and render them not in
exchange bad for good d : and devour not their fubftance, by adding it to
your own fubftance ; for this is a great fin. And if ye fear that ye fhall
not adt with equity towards orphans of the female fex, take in marriage of
Inch other women as pleafe you, two, or three, or four, and not more0. But
if ye fear that ye cannot act equitably towards fo many, marry one only, or
the Haves which ye fhall have acquired f. This will be eafier, that ye fwerve
not from righteoufnefs. And give women their dowry freely ; but if they
voluntarily remit unto you any part of it, enjoy it with fatisfaction and ad¬
vantage. And give not unto thofe who are weak of underftanding, the fub¬
ftance which God hath appointed you to preierve for them •, but maintain
them thereout, and clothe them, and fpeak kindly unto them. And exa¬
mine

* This tide was given to this chapter, becaufe
it chiefly treats of matters relating to women ;
as, marriages, divorces, dower, prohibited de¬
grees, Off-

D By :vbom ye befeech one another ;] faying, I
befeech thee for God's fake 1 .
c IFomeii] Literally, the zvombs.
d Render thc/n not hi exchange bad for good ;]
That is, take not what ye find of value among
their elledfs to your own ufe, and give them
worfe in its Head.

c And if ye fear that ye cannot a cl zvith equity
t 'wards orphans of the female fex , &c. ] The com¬
mentators undcriland this paffage differently.
The true meaning feems to be, as it is here
tran Hated ; Mohammed advifing his followers that
if they found they fhould wrong the female or¬
phans under their care, either by marrying
them againlt their inclinations, for the fake of
their riches or beauty, or by not ufmg or main¬
taining them fo well as they ought, by rcafon of
their having already feveral wives, they HiQukl

rather chufe to marry other women, to avoid all
occafion of fin Others fay that when this
pafiage- was revealed, many of the Arabians ,
fearing trouble and temptation, refufed to take
upon them the charge of orphans, and yet mul¬
tiplied wives to a great excels, and ufed them
ill; or, as others write, gave thenifelvcs v.p to
fornication ; which occafioned the pafiage.
And according to thefe, its meaning mull be
either, that if they feared they could not a 61 j uit-
jy towards orphans, they had as great reafon to
. apprehend they could not deal equitably with
lo many wives, and therefore are commanded to
marry but a certain number ; or elfe, that fincc
fornication was a crime as well as wronging ol
orphans, they ought to avoid that alfo, by mar¬
rying according to their abilities L

f Or the fl ares which ye Jhall have acquired. ]
For Haves requiring not fo large a dower, nor fo
good and plentiful a maintenance as free wo¬
men, a man might keep feveral of the former, as
cafily as one of the latter.

* Al B« id awl

* Lit m >

3 Idem, Jallalo’ddin ,

Chap. 4

Al KORAN.

mine the orphans4 until they attain the age of marriage b : but it ye per¬
ceive they are able to manage their affairs well, deliver their fubftance
unto them ; and wafte it not extravagantly, or haftily, becaufe they grow
unc. Let him who is rich abllain entirely from the orphans eflates , and let
him who- is poor take thereof according to what fhall be reafonable d. ^ And
when ye deliver their fubftance unto them, call wknefies thereof in their pre-
fence : God taketh fufficient account of your actions. Men ought to have a
part of what their parents and kindred leave behind them when they die : and
women alfo ought to have a part of what their parents and kindred leave c ,
whether it be little, or whether it be much •, a determinate part is due to

And when they who are of kin are prefen t at the dividing of what
i$ lefty and alfo the orphans, and the- poor •, diftribute unto them fome part
thereof ^ and if the efiate be too finally at leaf fpeak comfortably unto
them. And let thofe fear to abufe orphans , who if they leave behind- them a
weak off-fpring, are follicitous for them : let them therefore fear God, and
fpeak that which is convenient f. Surely they who devour the poffeffions of
orphans unjuftly, fhall fwallow down nothing but fire into their bellies, and
fhall broil in raging flames. God hath thus commanded you concerning your
children. A male fhall have as much as the fhare of two females s : but if

them .

they be females only, and above two in number , they fhall have two third
parts of what the deceafed fhall leave h; and if there be but one, fhe fhall
have the half h And the parents of the deceafed fhall have each of them a
fixth part of what he fhall leave, if he have a child : but if he have no
child, and his parents be his heirs, then his mother fhall have the third part k.

And

a Examine the orphans , &c.] i. e. Try whe-
they be well grounded in the principles of reli¬
gion, and have fufficient prudence for the ma¬
nagement of their affairs. Under this expref-
fion is alfo comprehended the duty of a cura¬
tor’s inftrufting his pupils in thofe refpe&s.

b Until they attain the age of marriage;'] Or age
of maturity, which is generally reckoned to be
iifteen ; a decision fupported by a tradition ot
their prophet ; though Abu Ham fab thinks eigh¬
teen the proper age 1 .

c Becaufe they grow up,] i. e. Becaufe they will
fhortly be of age, to receive what belongs to
them.

d According to what fall be reafonable i] That
is, no more than what fhall make fufficient re-
compenfe for the trouble of their education.

c Women ought to have a pagt of zuhat their pa¬
rents and kindred leave ] This law was given to
abolifh a cuilom of the pagan Arabs , who ful¬
lered not women or children to have any part
of their husband’s or father’s inheritance ; on
pretence that they only fhould inherit who were
able to go to war 2 .

f Let them fpeak that which is convenient ;] viz.
Either to comfort the children, or to affure the
dying father they fhall be juftly dealt by V
8 A ?nale fall have as much as the fare of tzvo
females .] This is the general rule to be follow¬
ed in the diflribution of the eftate of the deceas¬
ed, as may be obferved in the following cafes4.

h If there be above tzvo in number , they fall
have two third parts , &c.] Or if there be two and
no more, they will have the fame ihare.

5 And the remaining third part, or the re¬
maining moiety of the eftate, which is not here
exprefly difpofed of,if the deceafed leaves behind
him no fon, nor a father, goes to the public trea-
fury. It muft be obferved that Mr. Selden is cer¬
tainly miftaken, when in explaining this- paffage
of the Koran , he fays, that where there is a fon
and an only daughter, each of them will have a
moiety 5 : for the daughter can have a moiety
but in one cafe only, that is, where there is no
fon ; for if there be a fon, fhe can have but a
third, according to the abovementionod nils.

k His mother fall have the third part ;] And
his father confequcntly the other two thirds

r Al Beidawi,
ad leges Ebrcvor . /. x. c. I

2 Idem. 3 Idem. 4 V. Prelim . Df. i Vi.

li iiiDAWi.

S £ L r; V:

'u A tecs-

. /*'•

62 Al KORAN. Chap. 4.

And if he have brethren, his mother fliall have a fixth part, after the legacies*
which he fliall bequeath, and his debts be paid. Ye know not whether your

parents or your children be of greater ufe unto you. ! This is an ordinance
from God, and God is knowing and wife. Moreover ye may claim half of
what your wives fliall leave, if they have no ififue ; but if they have iffue,
then ye fliall have the fourth part of what they fliall leave, after the legacies
which they fliall bequeath, and the debts be paid . They alfo fliall have the fourth
part of what ye fliall leave, in cafe ye have no iffue ; but if ye have iffue,
then they fliall have the eighth part of what ye fliall leave, after the legacies
which ye fliall bequeath, and your debts be paid. And if a man or woman’;
fubftance be inherited by a diftant relation b, and he or fhe have a brother or
After * each of them two fliall have a fixth part of the eft ate c. But if there
be more than this number , they fliall be equal fharers in a third part, after
payment of the legacies which fliall be bequeathed, and the debts, without pre¬
judice to the heirs. This is an ordinance from God : and God is knowing and
gracious. Thefe are the ftatutes of God. And whofo obeyeth God and his
apoftle, God fliall lead him into gardens wherein rivers flow, they fliall con¬
tinue therein forever; and this fliall be great happinefs. But whofo difobey-
eth God, and his apoftle, and tranfgreffeth his ftatutes , God fliall caft him
into hell- fire ; he fliall remain therein for ever, and he fliall fuffer a fhame-
ful punifhment. If any of your women be guilty of whoredom d, produce
four witneffes from among you againft them, and if they bear witnefs againft
them , imprifon them in feparate apartments until death releafe them, or God
affordeth them a way to efcape c. And if two of you commit the like wicked’*
nefs f, punifh them both g : but if they repent and amend, let them both a-

lone ;

3 fhe legacies .] E y legacies in this and the fol¬
lowing paffages are chiefly meant thofe bequeath¬
ed to pious ufes ; for the Mohammedans approve
not of a perfon’s giving away his fubftance from
‘his family and near relations on any other ac¬
count.

b For this may happen by contract, or on
feme other fpecial occafion.

r Each of them fall have a fixw party &c.]
Here, and in the next cafe, the brother and filter
are made equal fharers, which is an exception to
-the general rule, of giving a male twice as much
as a female; and the reafon is fa id to be, becaufe
■of the fmallnefs of the portions, which deferve.
not fuch exaftnefs of diftribution ; for in other
cafes the rule holds between brother and After,
as well as other relations 1 .

d Whoredoni\ Either adultery or fornication.

* Imprifon them — till death releafe them , &c.]
ffhelr punifhment in the beginning of Moham -
jaedifm was to be immured till they died, but
afterwards this cruel doom was mitigated, and
they might avoid it by undergoing the punifh -
ment ordained in its Head by the S-a/na ; accord¬
ing to which the maidens are to be fcourged

with a hundred ftripes, and to be banifhed for a
full year ; and the married women to be floned2.

i And if tzoo of you commit the like wicked nefs,
&c.] The commentators are not agreed whether
the text fpeaks of fornication or fodomy. Al
Zawakhjbari > and, from him, al Beidazvi fup*
pofe the former is here. meant : but Jalla/o\!din
is of opinion that the crime intended in this paf-
fage mu ft be committed between two men, and
not between a man and a woman ; not only be¬
caufe the pronouns are in the mafeuline gender,
but becaufe both are ordered to fuffer the fame
flight punifhment, and are both allowed the fame
repentance and indulgence ; and efpecially for
that a different and much feverer punifhment is
appointed for the women in the preceding words.
Abidl Kafcm Hebatallah takes Ample fornication
to be the crime intended, and that this paflage
is abrogated by that of the 24th chapter, where
the man and the woman who fliall be guilty of
fornication are ordered to be fcourged with a
hundred ftripes each.

s Pitnijh them both.] The original is. Do them
forne hurt or damage ; by which fome underftand

J Sec this chap . near the end .

~ Jallalo’pdin.

Chap. 4. Al K O RA IV. 63

n ranee will
hen repent

fpecdily ; unto them will God be turned : for God is knowing and wife. But
no repentance Jhall be accepted from thofe who do evil until the time when
death prefenteth it felf unto one of them, and he faith. Verily I repent now;
nor unto thofe who die unbelievers : for them have we prepared a grievous
punifhment. O true believers, it is not lawful for you to be heirs of women
ao-ainft their will*, nor to hinder them from marrying others b, that ye may take
away part of what ye have given them in dowry ; unlefs they have been guilty
of a manifeft crimec: but converfe kindly with them. And if ye hate them,
it may happen that ye may hate a thing wherein God hath placed much good.

If ye be defirous to exchange a wife for another wifed, and ye have alrea¬
dy given one of them a talent6; take not away any thing therefrom f : will
ye take it by ilandering her , and doing her manifeft injuftice ? And how can
ye take it, fince the one of you hath gone in unto the other, and they have re¬
ceived from you a firm covenant? Marry not women, whom your fathers
have had to wife; (except what is already paft :) for this is uncleannefs, and
an abomination, and an evil way. Ye are forbidden to marry your mothers,
and your daughters, and your fillers, and your aunts both on the fathers and
on the mothers fide, and your brothers daughters, and your filters daughters,
and your mothers who have given you fuck, and your fofter-fifters, and your
wives mothers, and your daughters-in-law which are under your tuition, born
of your wives unto whom ye have gone in, (but if ye have not gone in un¬
to them, it fhall be no fin in you to marry them,) and the wives of your fons
who proceed out of your loins ; and ye are alfo forbidden to rake to wife two
lifters s ; except what is already paft : for God' is gracious and merciful. * Te V.
are alfo forbidden to take to wife free women who are married , except thofe wo¬
men whom your right hands fhall pofiefs as Jlaves h. This is ordained you from

God.

lone; for God is eafy to be reconciled and merciful. Verily rrpe
)e accepted with God, from thofe who do evil ignorantly, and

that they are only to reproach them in public 1 ,
or Itrike them on the head with their flippers 2,
(a great indignity in the eaft;) though feme
imagine they may be fcourged 3.

a It is not lawful for yon to be heirs of women
again ft their will.'] It was cuftomary among the
pagan Arabs , when a man died, for one of his
relations to claim a right to his widow, which
he aflerted by throwing his garment over her ;
and then he either married her him felf, if he
thought ft, on affigning her the fame dower that
her former husband had done, or kept her dower
and married her to another, or elfe refufed to
let her marry unlefs fhe redeemed herfelf by
quitting what fhe might claim of her husband’s

goods +. This unjuft cuftom is abolillicd by
this pnflage.

b Nor to hinder them from marry ing others . ] Some
hiy thefe words are diredled to husbands who

1 Jallalo’ddin, Yahya, AbulKasem
LO’ddIN, i/BEIDAWI. 3 Al Beidawi, A

ufed to imprifon their wives without any juft
caufc, and out of covetoufnefs, meerly to make
them relinquifh their dower or their inheri¬
tance

c A manifeft crime.'] Such as difobedience, ill
behaviour, immodefty, and the like 6.

d If ye be defirous to exchange a zo if e for another
wife, &c.] That is, by divorcing one, and mar¬
rying another.

e A talent] i. e. Ever fo large a dower.
f See chap. 2. p. 27.

g Tc are for bidden to take to zvife tzvo fifiers.] The
fame was alfo prohibited by the Levitical law 7
h Te are forbidden to take to wife free women zvho
arc married , ex-ccpt thofe women zvho?n ye fall pof
fefs as fiaves.] According to this paffage it is not
lawful to marry a free woman that is already
married, be {he a Mohammedan or not, unlefs'

flic

Hegatallah, ^/Beidawi. 2 Jalla-

Id cm . 5 Idem. 6 Idem-. 7 Levi t. * v i i i , \ %.

64 Al KORAN. Ghap. 4,

God. Whatever is befule this, is allowed you that ye may with your fub-
ila-nce provide wives lor your felves, adting that which is right, and avoiding
whoredom. And for the advantage which ye receive from them, give them their
reward*, according to what is ordained : but it fhall be no crime in you to
make any other agreement among your felves k, after the ordinance Jhall be
complied with for God is knowing and wife. Whofo among you hath not
means fufficient that he may marry free women, who are believers, let him marry
with fuch of your maid-fervants whom your right hands poflefs, as are true be¬
lievers-, for God well knoweth your faith. Ye are the one from the other c:
therefore marry them with the confent of their matters and give them their
dower according to juftice; fuch as are modeft, not guilty of whoredom, nor
entertaining lovers. And when they are married, if they be guilty of adul¬
tery, they fhall fuffer half the punifhment which is appointed for the free wo¬
men d. This is allowed unto him among you, who feareth to fin by marrying
free women *, but if ye abftain /rtvw marrying faves, it will be better for you ;
God is gracious and merciful. God is willing to declare thefe things unto
you and to direft you according to the ordinances of thofe who have gone
before you', and to be merciful unto you. God is knowing and wife. God
defireth to be gracious unto you -, but they who follow their lufts defire
that ye fhould turn afid tfrosn the truth with great deviation. God is minded
to make his religion light unto you : for man was created weak E. O true be¬
lievers, confume not your wealth among your felves in vanity11 unlefs there
be merchandizing among you by mutual confent: neither flay your felves 1

for

£he be legally parted from her husband by divorce ; the prophets, and other holy and prudent men
but it is lawful to marry thofe who are flaves, or of former ages

taken in war, after they fhall have gone through f They who follow their lufts , &c.] Some com-
the proper purifications, tho’ their husbands be mentators fuppofe that thefe words have a parti¬
living. Yet, according to the decifton of Abu cular regard to the Magians , who formerly were
Hanifah, it is not lawful to marry fuch whofe frequently guilty of inceftous marriages, their
husbands fhall be taken, or in aftual flavery with prophet Xerdujht having allowed them to take
them T. their mothers and lifters to wife; and alfo to

3 Give them their reward;] That is, aflign them the Jews, who likewife might marry within
their dower. fome of the degrees here prohibited

* It Jha 7 be no crime in you to make any other % For man was created weak ;] Being unable to
agreement among your felves , &C.J That is, either refrain from women, and too fubjeft to be led
to increafe the dower, or to abate fome part or away by carnal appetites 6 .
even the whole of it. h Confume not your wealth in vanity ;] That

c Ye are one from the other)) Being alike defeend- is, employ it not in things prohibited by God;
ed from Adam, and -of the fame faith z. fuch as ufury, extortion, rapine, gaming, and

d The faves, if guilty of adultery , /ball fuffer the like7.
half the punifhment of the free women.) Xhe.rea- 1 Neither flay your felves ;] Literally,yfoy not your

fon of this is becaufe they are not prefumed to fouls ; i. e. fays J allalo ddin> by committing
have had fo good education. A Have therefore, mortal fins, or fuch crimes as will deftroy them,
in fuch a cafe, is to have fifty ftripes, and to be Others however are of opinion that felf-murder,
banifhed for half a year; but fhe fhall not be which .the gentile Indians did, and ftill do, often
Jloned, becaufe it is a punifhment which cannot pradlife in honour of their idols, or elfe the tak-
be infli&ed by halves ing away the life of any true believer, is hereby

c Of thofe who have been before you ;] viz. Of forbidden s .

3 A/Bz id aw i. ^ . Idem • ? Idem. x JaI'Lalo’ddin. Al BeidaXvx.

& . Iden/j, J a h h axo' ODIN* 7 I idem . 8 Al B e i d a w i .

5 A/Bziv awi.

Chap. 4* 1C 0 R iV*. 6 5

for God is merciful towards you : and whoever doth this malicioufly a and
wickedly, he will furely cafi: him to be broiled in hell fire ; and this is eafy with
God- If ye turn afide from the grievous finsb, of thole which ye are forbidden
to commit, we will cleanfe you from your frnaller faults ; and will introduce
you into paradife with an honourable entry. Covet not that which God hath
bellowed on fome of you preferably to others0. Unto the men /ball he given
a portion j of what they In all have gained, and unto the women Jhall he given
a portion, of what they fliall -have gained d : therefore ask God of his boun¬
ty ; for God is omnifeient. We have appointed unto every one kindred, to
inherit part of what their parents and relations fliall leave at their deaths . And
unto thofe with whom your right hands have made an alliance, give their
part of the inheritance c •, for God is witnefs of all things. Men fliall have the
pre-eminence above women, becaufe of thofe advantages wherein God hath
caufed the one of them to excel the other f, and for - that which they expend
•of their fubftance in maintaining their wives. The honeft women are obedient,
careful in the abfence of their husbands B, for chat God preferveth them , by com¬
mitting them to the care and protection of the men. But thofe, whofe perverfe-
nefs ye fliall be apprehenfive of, rebuke ; and remove them into feparate a-
partments h , and chaftife them'. But if they fliall be obedient unto you, feek
not an occafion of quarrel againft them ; for God is high and great. And if ye

K fear

* See Wifdom xvi. 14. in the vulgate. good works, and to apply to him by prayer.

b Grievous Jins.] Thefe fins al Beidazvi , c Unto thofe with whom ye have made an alliance ,
from a tradition of Mohammed , reckons to be give their part , &c.] A precept conformable to
feven (equalling in number the fins called deadly an old cuftom of the Arabs , that where perfons
by Cbriftians) that is to fay, idolatry, murder, mutually entred into a ftri£l friendfhip or confe-
falfly accufing modeft women of adultery, waft- deracy, the furviving friend ftiould have a fixth
ing the fubftance of orphans, taking of ufury, part of the deceafed’s eftate. But this was after-
defertion in a religious expedition, and difobedi- ward’s abrogated, according to J allaid ddin and
ence to parents. But Ebn Abbas fays they a- al Zlamakhfbari> at leaft as to infidels. The paf-
mount to near feven hundred ; and others fup- fage may likewife be underftoodofa private con-
pofe that idolatry only, of different kinds, in tra6l, whereby the furvivor is to inherit a certain
worfhipping idols or any creature, either in op- part of the fubftance of him that dies firft 3 .
pofition to, or jointly with the true God, is f Becaufe of thofe advantages wherein Gov bath
here intended ; that fin being generally efteemed caufed tbeotie to excel the other;'] Such as fuperior
by Mohammedatis , and in a few lines after de- underftanding and ftrength, and the other pri-
clared by the Koran it felf, to be the only one vileges of the male fex, which enjoys the digni-
which God will not pardon 1 . ties in church and ftate, goes to war in defence

c Covet ?iot that which Goo hath beflowed on of God’s true religion, and claims a double fhare
fome of you preferably to others;] Such as honour, of their deceafed anceftors eftates 4.
power, riches, and other worldly advantages. 8 Careful in the abfence of their husbands ;]Both
Some however underftand this of the diftribution to preferve their husband’s fubftance fromlofs or
of inheritances according to the preceding de- wafte, and themfelvcs from all degrees of im-
terminations, whereby fome have alarger fhare modefty 5.

than others b Remove them dnto feparate apartments ;] That

d Unto the men fhall be given a portion of what is, banifh them from your bed.
they Jhall have gained. See.] That is, they fhall ' And chaftife them d] By this paffage the Mo-

be blefted according to their deferts ; and ought .hammedans are in plain terms allowed to beat
therefore, inftead of difpleafing God by envying their wives, in cafe of ftubborn difobedience ;
of others, to endeavour to merit his favour by but not in a violent or dangerous manner 6 .

1 Idem . See before, chap . 2. p. n. a Idem, Jalt alo’ddin. 3 V \ ^/BsiDAWa.

4 Idem. s Idem, J all alo’ddin. 6 Al Be id awl

Al K 0 R A N.

Chap. 4,

fear a breach between the hu/band and wife, fend adjudge * out of his family,
and a judge out of her family : if they (hall defire a reconciliation, God will
caufe them to agree ; for God is knowing and wife. Serve God, and afiociate
no creature with him ; and Jhew kindnefs unto parents, and relations, and or¬
phans, and the poor, and your neighbour who is of kin to you b, and alfo
yoiir neighbour who is a ftranger, and to your familiar companion, and the
traveller, and the captives whom your right hands fhall pofiefs ; for God loveth
not the proud or vainglorious, who are covetous, and recommend covctoufnefs
unto men, and conceal that which God of his bounty hath given themc; (we
have prepared a lhameful punifhmentfor the unbelievers j) and who beftow their
wealth in charity to be obferved of men, and believe not in God, nor in the laft
day •, and whoever hath Satan for a^ompanion, an evil companion hathhe ! And
what /.> <27-772 would befal them if they fhould believe in God, and the laft day,
and give alms out of that which God hath beftowed on them ? fince God
knoweth them who do this. Verily God will not wrong any one even the

weight of an ant

and if it be a good aftion, he will double it, and will

recompenfe it in his fight with a great reward. How will it be with the un¬
believers when we fhall bring a witnefs out of each nation againft itfelf e, and
fhall bring thee, O Mohammed, a witnefs againft thefe people f? In that day
they who have not believed, and have rebelled againft the apoftle of God,
fhall with the earth was levelled with them -, and they {hall not be able to
hide any matter from God. O true believers, come not to prayers when ye
are drunk”, until ye underftand what ye fay •, nor when ye are polluted by
emifiion of feed, unlefs ye be travelling on the road, until ye wafh your-

ut if ye be fxck, or on a journey, or any of you come from eafing
nature, or have touched women, and find no water ; take fine clean find
and rub your faces and your hands therewith h ; for God is merciful and in¬
clined

felves.

a Send a judge , &c.] i. e. Let the magiftrate
firft fend two arbitrators or mediators, one on
each fide, to compofe the difference, and prevent,
if poffible, the ill confequences of an open rup¬
ture.

b Your neighbour who is of kin to you ;] Either
of your own nation or religion.

c And conceal that which God of his bounty hath
given them ;] Whether it be wealth, knowledge,
or any other talent whereby they may help their
neighbour.

d God will net wrong any one the weight of an
ant ;] Either by diminilhing the recompenfe due
to his good actions, or too feverely punifhing
his fins. On the contrary, he will reward the

former in the next life, far above their defer ts.

9 %

The Arabic word dharra , which is tranflated
an ant, fignifies a very fmall fort of that infedt,
and is ufed to denote a thing that is exceeding
fmall, ns a mite.

c When we fa all bring a witnefs out of each na-

J See before, c. 2. p. 17.

tio7i , &c.] When the prophet who was fent to
each nation in particular, fhall on the laft day
be produced to give evidence againft fuch of
them as refufed to believe on him, or obferved
not the laws which he brought.

f Again f thefe peopled] That is, the Arabians,
to whom Mohammed was, as he pretended, more
peculiarly lent I,

e Come not to 'prayers when ye are drunk , &c.]
It is related, that before the prohibition of wine,
Abd' alrabwav Ebn Awf made an entertainment,
to which he invited feveral of the apoftle’s com¬
panions ; and after they had eat and drank plen¬
tifully, the hour of evening prayer being come,
one of the company rofe up to pray, but being
overcome with liquor, made a fhameful blunder
in reciting a paffage of the Koran ; whereupon
to prevent the danger of any fuch indecency for
the future, this paffage was revealed 2.

u Take fund and rub your faces and your hands
therewith.] See the Prelim. Difc . § IV.

2 Al &EIDAWU

Chap. 4* Al K O R A N. 67

clined to forgive. Haft thou not obferved thofe unto whom part of the ferip¬
ture a was delivered ? they fell error, and defire that ye may wander from
the right way ; but God well knoweth your enemies. God is a fufficient
patron, and God is a fufficient helper. Of the Jews there are fome who per¬
vert words from their places b ; and fay. We have heard, and have dif¬
obeyed ; and do thou hear without underftanding our meaning % and look
upon us d : perplexing with their tongues, and reviling the true religion.
But if they had faid. We have heard, and do- obey •, and do thou hear, and
regard us c : certainly it were better for them, and more right. But God
hath curfed them by reafon of their infidelity ; therefore a few of them only
Ihall believe. O ye to whom the feriptures have been given, believe in the
revelation which we have fent down, confirming that which is with you ; be¬
fore we deface your countenances, and render them as the back parts thereof f;
or curfe them, as we curfed thofe who tranfgrefied on the fabbath day 8 ; and
the command of God was fulfilled. Surely God will not pardon the giving
him an equal h •, but will pardon any other fin> except that, to whom he
pleafeth * : and whofo giveth a companion unto God, hath devifed a great
wickednefs. Haft thou not obferved thofe who juftify themfelves k? But God
juftifieth whomfoever he pleafeth, nor fhall they be wronged a hair l. Behold,
how they imagine a lie againftGoD ; and therein is iniquity fufficiencly manifeft.
Haft thou not confidered thofe to whom part of the feripture hath been given?
They believe in falfe gods and idols m, and fay of thofe who believe not,

K 2 Thefe

3 Thofe U7ito whom part of the feripture was de¬
livered ;] Meaning the Jezus , and particularly
their Rabbins.

b Who pervert words from their places That
is, (according to the commentators,) who change
the true fenfe of the pentateuch by diflocating
paflages, or by wrefling che words according to
their own fancies and lufts 1 . But Muha?n?ned
feems chiefly to intend here the Jews bantering
of him in their addrefles, by making ufe of equi¬
vocal words, Teeming to bear a good fenfe in A -
rabic, but fpoken by them in derifion according
to their acceptation in Hebrezo ; an inftance of
which he gives in the following words.

c Without underfunding ;] Literally, without
being made to hear , or apprehend what we fay.

A Look upon us;] The original word is Ra'ina ,
which being a term of reproach in Hebrezu , Mo -
hammed forbad their uling to him2.

c And regard us.'] In Arabic , Ondhorna ; which
having no ill equivocal meaning, the prophet
ordered them to ufe inltead of the former.

1 And render them as the back parts thereof ; ]
Thai is, perfectly plain, without eyes, nofe, or
mouth. The original however may alfo be trail-

Hated, and turn them behind , by wringing their
necks backward.

0 Thofe who tranfgreffed on the fabbath day j]
And were therefore changed into apes L

h The giving him an equal ;] That is, idolatry
of all kinds.

1 To zvhotn he pleafeth', ] viz. To thofe who re¬
pent

k Thofe who juftify themfelves ;] i. e. The Cbri~
fians and Jews , who called themfelves the chil¬
dren of God, and hie beloved people L

1 A hair -3 The original word fignifies a little
skin in the cleft of a date-flone, and is ufed to
exprefs a thing of no value.

m In falfe gods and idols',] The Arabic is, in.
Jibt and Taghut. The former is fuppofed to
have been the proper name of fome idol ; but
it feems rather to fignify any falfe deity in ge¬
neral. The latter we have explained already 6 *
It is faid that this pafiage was revealed on the
following occaflon. Hoyai Ebn Akhtab and Caab
Eb?i al Ajhraf , two chief men among the Jews ,
with feveral others of that religion, went to Mec~
ca9 and offered to enter into a confederacy with
the Korei/hy and to join their forces again A Mo¬
hammed*

1 Idem, Jaualo’ddin. 2 See before, c. a. p. 14. * See before, e. 2. p.g. * Al Beidawi.

1 Idem, Jallalo'ddin. See cf 5. not far from the beginning* 6 Seep. 31. note b- 7 See before*

P- 45. not. c.

68 Al KORAN. Chap. 4.

Thefe are more rightly direfted in the way of truths than they who believe
on Mohammed. Thofe are the men whom God hath curled; and unto him
whom God fhall curfe, thou fhalt furely find no helper. Shall they have a part of
the kingdom % fince even then they would not beftow the fmalleft matter b on
men ? Do they envy other men that which God of his bounty hath given
themc ? We formerly gave unto the family of Abr aham a book of revela¬
tions and wifdom ; and we gave them a great kingdom d. There is of them
who believeth on him c •, and there is of them who turneth afide from him :
but the raging fire of hell is a fufficient -punijhment. Verily thofe who dis¬
believe our figns, we will furely call: to be broiled in hell fire ; fo often as
their skins fhall be well burned, we will give them other skins in exchange,
that they may tafle the Jharper torment ; for God is mighty and wife. But
thofe who believe and do that which is right, we will bring into gardens water¬
ed by rivers, therein fhall they remain for ever, and there fhall they enjoy
wives free from all impurity •, and we will lead them into perpetual fhades.
Moreover God commandeth you to reftore what ye are trufted with, to the
owners f ; and when ye judge between men, that ye judge according to equi¬
ty : and furely an excellent virtue it is to which God exhorteth you ; for God
loth heareth and feeth. O true believers, obey God, and obey the apoftle,
and thofe who are in authority among you and if ye differ in any thing,
refer it unto God g and the apoftle, if ye believe in God,, and the laft day:
this is better, and a fairer method of determination. Haft thou not obfcrved
thofe who pretend they believe in what hath been revealed unto thee, and

what

hammed. But the Koreijh , entertaining fome
jealoufy of them, told them, that the Jews pre¬
tended to have a written revelation from heaven,
as well as Mohammed , and their doctrines and wor-
ihip approached much nearer to what he taught,
than the religion of their tribe ; wherefore, faid
they, if you would fatisfy us that you are fin cere in
the matter, do as we do, and worfliip our gods.
Which propofal, if the ftory be true, thefe Jews
complied with, out of their inveterate hatred to
Mol'd mined 1 .

J Shall they have a part of the kingdom , &c.]
For the Jews gave out that they fiiould be re-
ilored to their ancient power and grandeur 2 ;
depending, it is to be prefumed, on the victo¬
rious MeJJtah whom they expected.

* "The fmalleft matter ;] The original word pro¬
perly fignifies a finall dent on the back of a date-
hone ; and is commonly ufed to exprefs a thing
of little or no value.

f Do they envy other men that which God of
his bounty hath given them ?] viz. The fpiritual
gifts of prophecy, and divine revelations; and
the temporal blellings of victory and fuccefs, be-
itowed on Mohammed and his followers.

* We gave them a great kingdom .] Wherefore
God will doubtlefs fliew equal favour to this
prophet, (a defeendant alfo of Abraham ,} and
thofe who believe on him ' .

c Who believeth on him ;] Namely, on Moham-
fned.

f God commandeth you to return what ye are
intrufted with , to the owners ;] This paflage, it is
faid, was revealed on the day of the taking of
Mecca , the primary delign of it being to direft
Mohammed to return the keys of the Caaba to
Othmdn Ebn Telha Ebn A bd aid dr, who had then
the honour to be keeper of that holy place +,
and not to deliver them to his uncle al Abbas*
who hiving already the cuftody of the well
zeiiiy would fain have had alfo that of the Caaba.
The prophet obeying the divine order, Othmdn
was fo affected with the juflicc of the aiftion, not¬
withstanding lie had at firfl refufed him en¬
trance, that he immediately embraced Mobat/t-
medif/m whereupon the guardianfhip of the
Caaba was confirmed to this Othmdn and his
heirs for ever 5 .

B Unto God;] i. c. To the deciiion of the
Koran .

1 Al Be idawi. 2 Idem . 3 Idem. 4 Sec PrideauxV Life of Mahom. f ~.

1 y// Beiuawi. See D’Heriu-l. Bibh Orient, f. 220, 221.

Chap. 4* Al K O R A H.

what hath been revealed before thee? They defire to go to judgment before
Tac.hut % although they have been commanded not to believe in him ;
and Satan defireth to feduce them into a wide error. And when it is faid
unto them. Come unto the book which God hath fent down, and to the apoftle;
thou Heft the ungodly turn afide from thee, with great averfton. But how
will they behave when a misfortune (hall befal them, for that which their hands
have lent before them ? Then will they come unto thee, and fwear by God,
faying. If we intended any other, than to do good, and to reconcile the p ar-
' ties'0. God knoweth what is in the hearts of thefe men ; therefore let them a-
lone, and admonifh them, and (peak unto them a word which may aided:
their fouls. We have not fent any apoftle, but that he might be obeyed by the
permiffion of God: but if they, after they have injured their own fouls c, come
unto thee, and ask pardon of Gon, and the apoftle ask pardon for them, they
fhall furely find God eafy to be reconciled and merciful. And by thy Loud
they will not per feet ly believe, until they make thee judge of their controver-
fies ; and (hall not afterwards find in their own minds any hardfhip in what
thou (halt determine, but fir all acquiefce therein with entire fubmifllon. And
if we had commanded them, faying , Slay your felves, or depart from your
houfes d ; they would not have done it, except a few of them. And if they
had done what they were admonifhed, it would certainly have been better for
them, and more efficacious for confirming their faith ; and we ihould then
have furely given them in our fight an exceeding great reward, and w'e Ihould
have directed them in the right way. Whoever obeyeth God and the apoftle,
they fjall be with thofe unto whom God hath been gracious, of the pro¬
phets, and the fincere, and the martyrs, and the righteous ; and thefe are
the moft excellent company. This is bounty from God ; and God isfufficienr-
ly knowing. O true believers, take your neceffary precaution0 agabift your

enemies ,

9 They defire to go to judgment before Taghut' ;]
That is, before the tribunals of infidels. This
paffage was occafioned by the following remark¬
able accident. A certain Jezv having a difpute
with a wicked "Mohammedan , the latter appealed
to the judgment of Caab Ebn al Ajhraf a prin¬
cipal Jezv, and the former to Mohammed. But
at length they agreed to refer the matter to the
prophet fingly, who giving it in favour of the
Jezv, the Mohammedan refufed to acquiefce in his
lenience, but would needs have it re-heard by
Omar, afterwards Khalif. When they came to
him, the Jezv told him that Mohammed had alrea¬
dy decided the affair in his favour, but that the
other would not fubmit to his determination ;
and the Mohammedan confefling this to be true,
Omar bid them ftay a little, and fetching his
fword, flruckoff the obftinate Mofterri s head, fay¬
ing aloud, This is the reward of him who refufeth
to jubrnit to the judgment God and his apoftle.
■And from this adlion Omar had the furname of

al Faruk, which alludes both to his feparating
that knave’s head from his body, and to his dth
tinguijhing between truth and falfliood 1 . The
name of Taghut 7' therefore in this place feems
to be given to Caab Ebn al Ajhraf.

b They will fwear they intended no other than to
do good, &c.] For this was the excufc of tile
friends of the Mohammedan whom Omar flew,
when they came to demand fatisfa&ion for his
blood 3.

c After they have injured their own fouls ;] viz.
By acting wickedly, and appealing to the judg¬
ment of infidels.

rf Slay your felves, or depart from your houfes ;]
Some underlfand thefe words of their venturing
their lives in a religious expedition; and others!
of their undergoing the fame punifhments which
the If racl i tes did, for their idolatry in worfhrp •
ing the golden calf4-.

c Take your precaution ;j i. e. Be vigilant, and
provide your felves with arms and neceflaries.

1 Jallalo',ddin, ^/Beidawi. See D’Herbel. Bib/. Oric
*f tbe Sarac . v. i, p. 365. a See before > p* 31. 3 Al Beidawi;

/. 68S, and Ockley’j IEf.
* Idem . See brfr<> p. 7-

■yo Al KORAN. Chap. 4.

enemies , and either go forth to war in feparate parties, or go forth all toge¬
ther in a body. There is of you who tarrieth behind a ; and if a misfortune
befal you, he faith. Verily God hath been gracious unto me, that I was not
prefent with them : but if fuccefs attend you from God, he will fay, (as if
there was no friendfhip between you and himb,) Would to God I had been
with them, for I fhould have acquired great merit. Let them therefore fight
for the religion of God, who part with the prefent life in exchange for that which
is to come c *, for whofoever fighteth for the religion of God, whether he be
llain, or be victorious d, we will furely give him a great reward. And what
ails you, that ye fight not for God’s true religion, and in defence of the weak
among men, women, and children % who fay, O Lord, bring us forth from
this city, whofe inhabitants are wicked ; grant us from before thee a protestor,
and grant us from before thee a defender f. They who believe fight for the
religion of God ; but they who believe not fight for the religion of Tachut
Fight therefore againft the friends of Satan, for the ftratagem of Satan
is weak. Haft thou not obferved thofe unto whom it was faid, With-hold
your hands from war , and be conflant at prayers, and pay the legal aims'1?
But when war is commanded them, behold, a part of them fear men as they
fnould fear God, or with a greater fear, and fay, O Lord, wherefore haft
thou commanded us to go to war, and half not fullered us to wait our ap¬
proaching end '? Say unto them. The provifion of this life is but fmall ; but
the future fhall be better for him who feareth Goo •, and ye fhall not be in
the leaft injured at the day of judgment. Wherefoever ye be, death will over¬
take you, although ye be in lofty towers. If good befal them, they fay. This
is from God *, but if evil befal them, they fay. This is from thee, O Mo -
u a m med k ; fay, Allis from God ■, and what aileth thefe people, that they

are

* Who tarrieth behind, &c. j Mohammed here
upbraids the hypocritical Mojlcms , who for want
of faith and conftancy in their religion were
backward in going to war lor its defence.

b As if there was no friendjhi p between you and
him;'] i e. As one who attended! not tc the
public, but his own private intereft. Or elle
thefe may be the words of the hypocritical Mo~
ham?nedan himfelf, inftnuuting that lie (laid not
behind the reft of the army by his own faulr,
but was left by Mohammed, who chofe to let the
others fluie in his good fortune, preferably 10.

j 1 1 l

1 Hrho part zvith the prefent life in exchange for
that zi'blcb is to come;] By venturing their lives
and foi tunes in defence of the faith.

d Whether he be /lain, or be victorious.] For no
man ought to quit the field, till he either fall a
in.utyr, or gain fome advantage for thecanfc
c In defence of the weak. See ] viz. Thole be¬
lievers who ft ,iid behind at Mecca, being detain¬
ed there either forcibly by the idol. iters, or for
want of mt.ub to i!v for refuge to Med hi a. A l

iddwi oblerves th..t children are mentioned

here to (liew the inhumanity of the Koreifb, who
perfecutcci even that tender age.

1 O Lord bring us forth from this city, and
({rant us from thee a prott It or, See.] This pe¬
tition, the comment* tors lay, was heard. For
God afforded lev era! of them an opportunity
and means of deeming, and delivered the roll
at the r.-bivig of M'cca by hi shammed * who left
Otdh E;>?t Of at 1 governor of the city : and un¬
der his care and protection thofe who had mficr-
cd for their religion, became the molt eon fide ta¬
ble men in (he pi -..c.

y> f orient j Sec '.’chore, p. 31.

h Hud a i • Hi rued ihfe unto uvbnr it -:tuu
faid , il'ieb-i. - v ha -v is Jr : m zvar, Sc c . ] T hole
wcic lumc {/l M'.hani }'!; followers, who rea¬
dily performed t L e untie . of tiveir religion, folong
n.f( they were command -d nothing that might
endanger tindr live.;.

* Q"r npjjt oiuhin ; i‘h t is, a nator.-l detdu

15 If evil be fa: th.u'i, . r \ -/'his is from the ;‘J
As the Jews Ui pnth ul.tr, who pretended i}ui
their laud tv:.s grown b.wivn. and proviiiom;
lba r c c , Juice Mo ha ni m <u/came to A L\ li )i a

1 Ai Be id aw 1. 2 Idem .

3 Idem ,

Chap. 4

Al KORAN, ;

be-
it is

fuf-

ure fo far from undemanding what is fa id unto than? Whatever good
falleth thee, O man it is from God ; and whatever evil befalleth thee,
from thy felfk We have fent thee an apoftle unto men, and God is a
Hcient witnefs thereof. Whoever obeyeth the apoftle, obeyeth God ; and who¬
ever turneth back, we have not fent thee to he a keeper over them b. They
fay, Obedience : yet when they go forth from thee, part of them meditate by
night a matter different from what thou fpeakeft •, but God fliall write down
what they meditate by night : therefore let. them alone, and truft in God, for
Goo is a fufRcient proceed or. Do they not attentively confider the Koran ?
if it had been from any befides God, they would certainly have found there¬
in many contradidlions. When any news cometh unto them, either of fecu-

they immediately divulge it •, but if they told it to the apoftk

would underftand

rity or fear __ w

to thofe v/ho are in authority among them, fuch of them

and

of the matter, as inform themfelves thereof from the apoftl
And if the favour of God and his mercy had not h

fs. nuu 11 me uivour or uud ana ms mercy uaa not been upon you, ye

of you . Fight therefore for the religion
of God, and oblige not any to what is difficult d, except thy felt; however ex¬
cite the faithful to war , perhaps God will reftrain the courage of the unbelie¬
vers •, for God is ftronger than they , and more able to punifh. He who in-
tercedeth between men with a good interceffion e fliall have a portion thereof ;
and he who interceded! with an evil interceffion fliall have a portion thereof;
for God overlooked! all things. When ye are fainted with a falutation, falute
the -per fan with a better falutation f, or at leaf return the fame ; for God tak-
eth an account of all things. God ! there is no God but he ; he wiil furely
gather you together on the day of refurreddon; there is no doubt of it : and
who is more true than Ggd in what he faith? Why are ye divided concerning
the ungodly into two parties E ; fince God hath overturned them for what they

have

n Whatever evil befalleth thee , it is from thy
fe)f ;] Thofe words are not to be underftood is
contr didory to the preceding. That all pmceeis
fr God ; fince the evil which befals mankind,
tho’ ordered by God, is yet the confequence of
their own wicked addons.

u We have not fent thee to be a keeper over them\\
Or, to take an account of their actions ; for this
is God’s part.

c If Gonb mercy had not been upon yon, ye had
fllvjcd the devil, except a few of you ;] That is,
ii God had not fent his apoitle with the Koran
to infrud you in your duty, ye had continued
in idolatry and been doomed t.o deftrudion; ex¬
cept only thofe who, by God’s favour, and their
fuperior underftanding, fhould ha\c line notions
of the divinity ; fuch, for example, pa Zeid Ebn
Amru Ebn Nfai! 1 , and War aka Ebn N awful ~ ,
who left idols, and acknowledged but one God,
before the minion of M- hammed

d Oblige not any to what is difficult , except thy
jclf j] It is faid this p.fdge was revealed when
tne Mohammedans rchiled to follow their prophet

to the lefTer expedition of Bcdr, fo that he was
obliged to fet out with no more than 70 4. Some
copies vary in this place, and inilead of la to -
kallajb , in^ the fecond perfon Angular, read la
nohull afo , in the flit perfon plural. We do not
oblige , &c. The meaning being, that the pro¬
phet only was underan indifpenfable neceifity of
obeying God’s commands, however difficult,
but others might chufe, tho’ at their peril.

c With a good inter ccff on ;] i. e. To maintain
the right of a believer, or to prevent his being
wronged.

f Salute the perfon with a better falutation 0 By
adding fomething farther. As when one falutes
another by this form. Peace be upon thee, he
ought not only to return the falutation, but to
add, and the mercy of God, and his bl effing.

E Why are ye divided concerning the ungodly into
two parties This pafTage was revealed, accord¬
ing to fome, when certain of Mohammed's fol¬
lowers, pretending not to like Medina, defired
leave to go clfc where, and having obtained it,

went

1 V. Millium, dc Mohanwtcdifmo ante Mob. p. 311.
Cm daw 1. 4 See before y ch. 3 . />. 56.

s See the Prelim . D/fc. p. 43.

3 A l

Al KO RAN.

Chap.

have committed ? Will ye direft him whom God hath led aftray •, fince for
him whom God lhall lead aftray, thou fhalt find no true path ? They de¬
fire that ye fhould become infidels, as they are infidels, and that ye ftiould be
equally wicked with themfelves. Therefore take .not friends from among them,
until they fly their country for the religion of God ; and if they turn back from
the faith , take them, and kill them where-ever ye find them v and take no
friend from among them, nor any helper, except thofe who go unto a people
who are in alliance with you *, or thofe who come unto you, their hearts
forbidding them either to fight againft you, or to fight againft their own peo¬
ple . And if God pleafed he would have permitted them to have prevailed
againft you, and they would have fought againft you. But if they depart from
vou, and fight not againft you, and offer you peace, God doth not allow
you to take or kill them. Ye fhall find others who are defirous to enter into a
confidence with -you, and at the fame time to preferve a confidence with their own
people c : fo often as they return to fedition, they fhall be fubverted therein ;
and if they depart not from you, and offer you peace, and reftrain their hands
from warring againjl you , take them and kill them wherefoever ye find them ;
over thefe have we granted you a manifeft power. It is not lawful for a be¬
liever to kill a believer, un lefs it happen by miftake d ; and whofo killeth a
believer by miftake, the penalty fhall be the freeing of a believer from flavery,
and a fine to be paid to the family of the deceafed* , unlefs they remit it as
alms: and if the fain ptrfon be of a people at enmity with you, and be a
true believer, the penalty fhall be the freeing of a believer r; but if he be of
a people in confederacy with you, a fine to be paid to his family, and the
freeing of a believer. And he who findeth not wherewith to do this , fhall faft
two months confecutively, as a penance injoined from God •, and God is
knowing and wife. But whofo killeth a believer defignedly, his reward fhall
:be hell j he fhall remain therein for ever* and God fhall be angry with

him.

went fartherand farther, till they joined the ido-
. laters; or, as . others fay, on occafion of fome
. defertersat the battle of Obodo concerning whom
the Mojlcms were divided in opinion whether
• they fhould be'flain as infidels, or not.

a A people zvho are i?i alliance with yeru ;] The
people here meant, fay fome, were the tribe of
Kboxdah, or, according to others, the AJlamians ,
whofe chief named Heidi Ebn Ozvaimar , -agreed
^,vith Mohammed , when he fet out againft Mecca ,
to Hand neuter ; or, as others rather think, Banu
Bar E bn Zeid 1 .

° Whoje hearts forbid, them to fight either a-
ga'ujl you, or their own, people ;] Thefe, it is faid,
were the tribe of Modlaj , who came in to Mo-
, hammed , but would not be obliged to aflift him
in war.

c Who defire to enter into a confidence with you ,
Arc.] The perfons hinted at here, were the tribes
of Afad and Ghafdti , or, as fome fay, Banu Ab-
Aalddr, who came to Medina and pretended to

J A/ Bzidawi, Jalla-lo’ddin.

5 Idem,

embrace Mohamtnedifm , that they might be trnft-
ed by the Mojlcms , but when they returned, fell
back to their old idolatry

d Unlefs it be by mi /lake ;] That is, by acci¬
dent and without defign. This paflage was re¬
vealed to decide the cafe of Ayajh Ebn Abi Ra¬
bin, the brother, by the mother’s fide, of Abu
Jahl, who meeting Hareth EbuZeid on the road,
and not knowing that he had embraced Moham¬
med fin, flew him **•.

e And a fine to be paid to the finally of the de-
ceafedi] Which fine is to be diftributed accord¬
ing to the laws of inheritances given in the be¬
ginning of this chapter s .

f 7b e free in? of a true believer ;1 And no fine

«r O ft* ^ mM

fhall be paid, bccaufe in fuch cafe his relations,
being infidels and at open war with the Mojlcms ,
have no right to inherit what he leaves.

* He jhall remain therein for ever f] Tint is,
unlefs he repent. Others however underftand

not

* ^Beidawi.

3 JJ cm.

4 Idem.

C H A P. 4

him, and fhall Curfe him,

Al KObRAN.

fliall prepare

O true believers, 'when ye are on a march in defence of the true religion,
iuftly difcem fuch as ye Jhall happen to meet, and' fay not unto him who fa-
luteth you. Thou art not a true believer a •, feeking the accidental goods of
the prefent life b ; for with God. is much fpoil. , Such have ye formerly been;
but God hath been gracious. unto you c therefore make a juft difcern'ment,
for God is well acquainted with that which ye do. Thofe believers who -fir ft ill
at home , not having any hurt d , and thofe who employ their fortunes and;
their perfons for the religion of God, fhall not be held equal. God hath pre-

* ~ ° i r i.iv . r • . 7_, r i

ife

X J

X. for the faith-before thofe

f honour conferred

on them from him, and by granting them fqrgivenefs, and mercy ; for God is
indulgent and merciful. Moreover unto thofe whom the angels put to death,
havino- iniured their own fouls % the angels faid. Of what religion were ye ?

X £3 J _ ^ 1 r atJY 7 1 • 1 TTT

The angels replied. Was

of refuge

fore their habitation fhall be hell ; and an evil journey fhall it be thither: ex¬
cept the weak among men, and women, and children, who were not able to find
means, and were not directed in the way ; thefe peradventure God will pardon,
for God is ready to forgive and gracious. Whofoever flieth froon his country
for the fake of God’s true religion, fhall find in the earth many forced to
do the fame , and plenty of proviftons. And whoever departeth from his houfe,
and flieth unto God and his apoftle, if death overtake him in the way h ,

L God

not here an eternity of damnation, (Tor it is the
general doctrine of the Mohammedans that none
who profefs that faith fhall continue in hell for
ever) but only a long fpace of time 1 .

* Say not unto him who faint eth you, Thou art
not a true believer ;] On pretence that he only
feigns to be a Mojlem , that he might efcapefrom
yon. The commentators mention more inflances
than one, of perfons flain and plundered by
Mohammed's men under this pretext, notwith-
flanding they declared themfelves Mojlcms by
repeating the ufual form of words, and faluting
them ; for which reafon this paflage was reveal¬
ed, to prevent fuch rafh judgments for the fu¬
ture.

b Seeking the accidental goods of this life ;] That
is, being willing to judge him an infidel, only
that ye may kill and plunder him.

c Such zuere ye formerly , &c.] viz. At your flrfl
profeffion of IJlatnifm , before ye had given any
demonftrations of your fincerity and zeal there¬
in .

d Not havbig any hurt ;] i. e. Not being dii-
abled from going to war by ficknefs, or other
juft impediment. It is faid that when the paf-

fage was firffc revealed, there was no fuch excep¬
tion therein, which occafioned Ebn Omm Mac -
turn, on his hearing it repeated, to objeft, And
zvhat) if_I fhould be blind ? Whereupon Moham¬
med , falling into a kind of trance, which was
fucceeded by ftrong agitations, pretended he had
received the divine direction to add thefe words,
to the text2.

c Thofe zvhom the angels put to death , &c.] Thefe
were certain inhabitants of Mecca , who held
with the hare and ran with the hounds, for tho*
they embraced Mohammedifm , yet they would
not leave that city to join the prophet, as the
reft of the Mojlcms did, but on the contrary,
went out with the idolaters, and were therefore
flain with them at the battle of Bedr

f We zverezveak in the earth ;] Being unable to
fly, and compelled to follow the infidels to war.

g Was not GodV earth zoide enough , that ye
might fly to a place of refuge As they did who
fled to Ethiopia and to Medina.

h If death overtake him in the zvay ;] This
paffage was revealed, fays .al Beiddzvi , on account
of Jondob Ebn Damra . This perfon being fick,
was, in his flight, carried by his Tons on a couch,

ani

3 Idem9 Jallalo’pdin*

1 Al Beidawi,

2 Idem.

M KO R A JV.

C h:a p. 4.

God will be obliged to reward him, for God is gracious and merciful. When
ye march to war in the earth, it fhall be no crime in you if ye fhorten your
prayers, in cafe ye fear the infidels may attack you ; for the infidels are your
open enemy. But when thou, O prophet , fhalt be among them, and fhalt
pray with them, let a party of them arife to prayer with thee, and let them
take their arms ; and when they fhall have worlhipped, let them ftand behind
you *, and let another party come that hath not prayed, and let them pray with
thee, and let them be cautious and take their arms. The unbelievers would that
ye fhould negleft your arms and your baggage while ye pray , that they might
turn upon you at once. It fhall be no crime in you, if ye be incommoded'
by rain, or be tick, that ye lay down your arms ; but take your neceffary
precaution b : God hath prepared for the unbelievers an ignominious punifh.
ment. And when ye fhall have ended your prayer, remember God, ftanding,
and fitting, and lying on your fidesc. But when ye are fecurefrom danger , com¬
plete your prayers *, for prayer is commanded the faithful, and appointed to be
faid at the ftated times. Be not negligent in feeking out the unbelieving peo¬
ple, though ye fuffer fame inconvenience ; for they alfo fhall fuffer, as ye fuffer, and
ye hope for a reward from God which they cannot hope for ; and God is know¬
ing and wife d. We have fent down unto thee the book of the Korean with
truth, that thou mayeft judge between men through that wifdom which God
fheweth thee therein ; and be notan advocate for the fraudulent ej but afk
pardon of Goo for thy wrong intention , fince God is indulgent and merciful.
Difpute not for thofe who deceive one another, for God loveth not him who'
is a deceiver or unjuft f. Such conceal themlelves from men, but they con¬
ceal not themfelves from God ; for he is with them when they Imagine by
night a faying which pleafeth him not e, and God com prehendeth what they
do. Behold, ye are they who have difputed for them in this prefent life ;

but

and before he arrived at Medina , perceiving his
end approached, he clapped his right hand on
his left, and folemnly plighting his faith to God
and his apofUe, died.

a And let them J. land behind you ;} To defend
thofe who are at prayers, and to face the enemy.

b Take your neceffary precaution ;} By keeping
ftritt guard-

* Standing , and fitting , and lying on your fidesf\
That is, in fuch poiture as ye fhall be able 1 .

d Be not negligent in feeking out the unbelievers ,
Arc.} This verfe was revealed on oceafion of the
unwillingnefs oi Mohammed's men to accompany
him in the lefTer expedition of Bedr 2.

. * And be not an advocate for the fraudulent , &c ]
Tuna Ebn Obeirak of the ions of Dhafary one of
Mohammed! s companions, flole a coat of mail
from his neighbour Kitdda Ebn al Nomdnym
a bag of meal ; and hid it at a Jezv's , named
%eid Ebn al Samm : Tima being fufpedted, the
eoai of mail was demanded of him, but he de¬
fying, he knew: any thing of it, they followed
*ae. track of the meal, which had ran out thro’

J Set before, ch. 3. />. 58.

a hole in the bag, to fche Jezv's houfe, and there
feized it, accufing him of the theft ; but he
producing witnefies of his own religion that he
had it of Tima , the Tons of D ha far came to Mo-
hammedyRnd defired him to defend his compani¬
on’s reputation, and condemn the Jew ; which
he having fome thoughts of doing, this pafTage
was revealed, reprehending him for his rafh in¬
tention, and commanding him ro judge not ac¬
cording to his own prejudice and opinion, but
according to the merit of the cafe 3.

* For God loveth ?iot a deceiver or unjuft perfonl]
Ai Beidawiy as an inifance of the divine juilice,
adds, that Tima , after the fadl above mention¬
ed, fled to Mecca , and returned to idolatry; and
there undermining the wall of a houfe, in order
to commit a robbery, the wall fell in upon him
and crufhed him to death.

E When they imagine by night a faying which
pleafeth him not ;] That is, when they iecrctly
contrive means, by falfe. evidence or othenvife*
to lay their crimes on innocent perfons.

% Ai Beidawi.

3 Idem 7 Jallalo’ddjn, Yahyat

Chap. 4* Al K. 0 M A N. 75

but who fhall difpute with God for them On the dajf of refurreftion, ob
who will become their patron ? yet he who doth evil, or injureth his own
foul, and afterwards asketh pardon of God, fhall find God gracious and
merciful- Whofo committeth wickednefs, committeth it againft his own foul:
God is knowing and wife. And whofo committeth a fin or iniquity, and after¬
wards layeth it on the innocent, he fhall furely bear the guilt of calumny and
manifeft injuftice. If the indulgence and mercy of Gob had not been Upon
thee, furely a part of them had ftudied to feduee thee*; but they fhall feduee
themfelves only, and fhall not hurt thee at all. God hath fent down unto
thee the book of the Kor^m and wifdom, and hath taught thee that which thou
kneweft not b ; for the favour of God hath been great towards thee. There
is no good in the multitude of their private difcourfes, unlefs in the difcourfe
of him who recommendeth alms, or that which is right, or agreement a-
mongft men : whoever doth this out of a defire to pleafe God, we will fure¬
ly give him a great reward. But whofo feparateth himfelf from the apoftle,
after true direction hath been manifefted unto him, and followeth any other
way, than that of the true believers, we will caufe him to obtain that to which
he is inclined c, and will caft him to be burned in hell ; and an unhappy journey
fhall it be thither. Verily God will not pardon the giving him a companion,
but he will pardon any crime befides that, unto whom he pleafeth : and he who
giveth a companion unto God, is furely led afide into a wide miflake : the infi¬
dels invoke befide him only female deities d ; and only invoke rebellious Sa¬
tan. God curfed him ; and he faid. Verily I will take of thy fervants a part
cut off from the reft % and I will feduee them, and will infinuate vain defires
into them, and I will command them and they fhall cut off the ears of cat¬
tle f; and I will command them and they fhall change God’s creature
But whoever taketh Satan for his patron, befides God h, fhall furely perifh
with a manifeft deftru&ion. He rnaketh them promifes, and infinuateth into
them vain defires ; yet Satan rnaketh them only deceitful promifes. The
receptacle of thefe fhall be hell, they fhall find no refuge from it. But they
who believe, and do good works, we will furely lead them into gardens,

L 2 through

* A part of them had fiudied to feduee thee ;3
Meaning the fons of Dhafar .

b And hath taught thee that which thou inewejl
not ;] By inftru£Hng thee in the knowledge of
right and wrong, and the rules of juftice.

c We will caufe him to obtain that towards which
he is inclined ;] viz. Error, and falfe notions of
religion.

d The infidels invoke befides him only female dei¬
ties ;] Namely, Alldt, al Uzza, and Mendt, the
idols of the Meccans ; or the angels, whom they
called the daughters of God *.

* A part cut off from the refit ;] Or, as the ori¬
ginal may be tranflated, a part defined or prede¬
termined to be feduced by me.

' And they Jhall cut off the ears of cattle . \\
Which was done out of fuperftition by the old

pagan Arabs . See more of this cuftom in the
notes to the 5th chapter.

8 And they Jhall change GodV creature ; ] Ei¬
ther by maiming it, or putting it to ufes not
deiigned by the Creator. Al Beiddwi fuppofes
the text to intend not only the fuperftitious am¬
putations of the ears and other parts of cattle,
but the caftration of Haves, the marking their
bodies with figures, by pricking and dying them
with woad or indico, (as the Arabs did and fliU
do) the fharpening their teeth by filing; and al-
fo fodomy, and the unnatural amours between
thofe of the female fex, the worfhip of the fun*
moon, and other parts of nature, and the like.

h Bejides God;] i. e- By leaving the fervicc
of God, and doing the works of the devil.

1 See the Prelim. Difceurje, 1. p. 17*

76 Al KORAN. Chap. 4.

through which rivers flow, they ftiall continue therein for ever, according. ta
the true promife of God ; and who is more true than God in what he faith ?
It fhall not be according to your defires, nor according to the defires of thofe
who have received thefcriptures \ Whofo doth evil, fhall be rewarded for it*„
and fhall not find any patron or helper, befide God ; but whofo doth good

works, whether he be male or female, and is a true believer ; they fhall be
admitted into paradife, and fhall notin the leaft be unjuftly. dealt with. Who
is better in point of religion, than he who refigneth himfelf unto God, and
is a worker of righteoufnefs, and followeth the law of* Abraham the ortho -
dox? fince God took AbrahAm for his friend b: and to God belongeth what-
foever is in heaven and on earth ; God comprehended! all things. They will
confult thee concerning women0 ; Anfwer, God inftrudleth you concerning
them fl, and that which is read unto you in the book of the Kor^n concern¬
ing female orphans,, to whom ye give mot that which is ordained them, nei¬
ther will ye marry them % and. concerning weak infants f, and that ye ob-
ferve juftice towards orphans : whatever good ye do, God knoweth it. If
a woman fear ill ufage, or averfion from her husband, it fhall be no
crime in them if they agree the matter amicably between themfelves e ;
for a reconciliation is better than a feparation. Mens fouls are natural-

3 It fhall not he accord! tig to your defiresy nor ac¬
cording to the defires of thofe who have received the
fcriptures ;] That is, the promifes of God are
not to be gained by adting after your own fan¬
cies, nor yet after the fancies of the Jews or
Chrifiians, but by obeying the commands of
.God. This paflage, they lay, was revealed on
a diipute which arofe between thofe of the three
religions,, each preferring his own, and con¬
demning the. others. Some however fuppofe the
$>erfons here fpoken to in the fecond perfon,were
not the Mohammedans , but the idolaters r.

b Since God took Abraham for his- friend
Therefore the Mohammedans ufually call' that pa¬
triarch, as the fcripture alfo does, Khalil Allah ,
the Friend of God, and limply al Khtrlil ; and
-they' tell the following ftory. That Abraham in
a time of dearth fent to a friend of his in Egypt
for a fupply of corn' ;• bu : the friend denied him,
faying in his excufe. That tho’ there was a fa¬
mine in their country alfo, yet had it been for
Abrahams own family, he would have fentrwhat
he defired, but he knew he wanted it only to
entertain his guefts and give away to the poor,
according to his ufual hofpitality. The fervants
whom Abraham had fent on this mefTage, being
aftiamcd to return empty, to conceal the matter
from their neighbours, filled their Tacks with fine
white fand,. which in the eaft pretty: much re-
fembles meal. Abraham being informed by his
fervants, on therr return, of their illfuccefs, the
concern he was under threw him into a fleep;
and in the mean time Sarah , knowing nothing

of what had happened;, opening one . of the
facks, found good flower-in it, and immediate*,
ly fet out about making of bread. Abraham a-,
waking and fmelling the new bread, asked her
whence fhe had the flower ? Why, fays fhe,
from' your friend itt Egypt ; Nay , replied the
Patriarch, if rmifihave come from no other than my
friend God Almighty 2 .

• c They will confult thee concerning women ;] i. e.
As to the fhare they are to have in the diftribu-
tion of the inheritances of their deceafed rela¬
tions ; for it feems the Arabs were not fatisfied
with Mabammed's decifion in this point, againft
the old cuftoms.

d God infirufietb you concerning them , See.] i.e.
He hatli already made his will’knownunto you,
by revealing the paflages concerning inheritarrees
in the beginning of this chapter.

c Neither will ye marry with tbem\\ Or the words
may be rendred in the affirmative, and whom ye
defire to marry. For the pagan Arabs ufed to
wrong their female orphans in both inftances ;
obliging them to marry againft their inclinations,
if they were beautiful or rich ; or elfe not fuf-
fering them to marry at all, that they might
keep what belonged to them h

f And concerning weak infants ; ] • That is,
male children of tender years, to whom the A -
rabsy in the time of paganifm, ufed to allow no
fhare in the diftribution of their parents cftate4’.

g If they agree the matter between themfelves ;]
viz. By the wife’s remitting part of her dower
or other dues.

1 if/BEiDAWi, Jat.lalo’ddin, Yahya.. 2 Al Beidawi. See D’Herb el. Bibb Or lent.
14. isf Morgan’; Mahotnet'ifm explain'd, p, 13-2. 3 ^/Beidawi. 4 See before, p.6i*not.Q>

Al KORAN. :

— *

j inclined to covetou fnefs a ■: but if ye be kind towards women , and fear to
wrong- them, God is well acquainted with what ye do. Ye can by no means
carry’ your felyes equally between women in all refpeSfs , although ye ftudy to
Jo it therefore turn not from a wife with all manner of averfion b, nor leave
her like one in fufpenfe c : if ye agree, and. fear to ahufe your wives , God is
gracious and merciful j but if they feparate, God will latisfy them both of
his" abundance11 •, for God "is, extenfive and wife, and unto God helongeth
whatfoever is in heaven arid on earth. We have already commanded thofe
unto whom the fcriptures were given before you, and we command you alfo,
faying. Fear God *, but if ye difbelieve, unto Gop helongeth whatfoever is in
heaven and on earth ; and Gop is felf-fufRcient', ■ ancl to be praifed ; for unto
God helongeth whatfoever is in heaven and, bn earth, .and. Gop is a fufficient
proteftor. IT' he pleafeth he. will' take you away, O men, and.. will produce
others f in yourftead fori God is able to do this. Whofo defireth the re¬
ward of this world, verily with God is the reward of this world, and alfo of
that which is to come*, God both heareth and feeth. O true believers, ob-
ferve juftice when ye bear witnefs before God, although it he againft your
felves, or your parents, or relations ; whether the party be rich, or whether
he he poor •, for God is more worthy than them both : therefore follow not

ejlimony , fo that ye fwerve fro

And whe-

ther ye wreft your evidence,, or decline giving it, God is well acquainted with
that which ye do. O true believers, believe in God and his apoftle, and
the book which he hath caufed to defcend unto his apoftle, and the book
which he . hath formerly fent down 6. And whofoever believeth not in
God, and his angels, and his fcriptures, and his apoftles, and the laft day,
he furely erreth in a wide miftake. Moreover they who - believed, and after¬
wards' became infidels,sand then believed again,, and after that difbelieved, and
increafed in infidelity h, God will by no means forgive them, nor diredt them

into

n Mens foiils are naturally inclined to covetouf-
nefs ;] So that the woman, on the one fide, is un¬
willing to part with any of her right, and the
husband,- on the other, cares not to retain one he
has no affettion for; or, if he fhould retain her,
file can fcarce expett he will ufe her in all re-
fpetts as he ought 1 .

b T urn not from a wife with all manner of aver-
fionT\ i. e. Tho’ you cannot ufe her equally well
with a beloved wife, yet obferve fome mcafures
of juftice towards her ; for if a man is not able
perfectly to perform his duty, he ought not, for
that rcafon, intirely to ncglett it 2.

c Nor leave her like one i?i fufpenfe f] Or like
one that neither has a husband, nor is divorced
and at liberty to marry elfewhere.

d God will fitisfy them both , &c.] That is,
either will blefs them with a better and more
advantageous match, or with peace and tranquil¬
lity ol mind

c God is felf-fufficicnt ;] Wanting the fervicc
of no creature.

1 Al Beidawi,

f And will produce others , &rc. J i, e. Either'
another race of men, or a different fpecies of
creatures.

8 Believe hi God and his apoftle, &c.] It is
faid that Abdallah Ebn Salam and his companions
told Mohammed , that they believed in him, and
his Koran , and in Mofes , and the pentateuch,
and in Ezra, but no farther; whereupon this
paffage was revealed, declaring that a partial
faith is little better than none at all, and that a
true believer muff believe in all God’s prophets
and revelations without exception

h They who believed a?id afterzoards became in -
ft dels ; and then believed again , and after that dif-
belicvcd , and- again increafed in infidelity ;] Thefe
were the Jews , who firft believed in Mofes , and
afterwards fell into idolatry by worfhipping the
golden calf ; and tho’ they repented of that, yet
in after ages rejected the prophets who were
fent to them, and particularly Jefus ihe fon of
Maryy and now filled up the meafure of their
unbelief by rejetting of Mohammed 1 .

^ Idem . 4 Idem .** ** Idem, ■

2 Idem .

78 Al KORAN. Chap. 4,

into the right way- Declare unto the ungodly ‘ that they fhall fuffer a pain¬
ful punifhment. They who take the unbelievers for their protestors, befides
the faithful, do they feek for power with them ? fince all power belongeth un¬
to God. And he hath already revealed unto you, in the book of the Kor^k*,
the follozving paffage, When ye fhall hear the figns of God, they fhall not be
believed, but they fhall be laughed to fcorn. Therefore fit not with them who
believe not , until they engage in different difcourfe *, for if ye do ye will certain¬
ly become like unto them. God will furely gather the ungodly and the unbe¬
lievers together in hell. They who wait/o obferve what befalleth you, if viftory
be granted you from God, fay. Were we not with you c ? But if any ad¬
vantage happen to the infidels, they fay unto them , Were we not fuperior
to you d, and have we not defended you againft the believers? God fhall judge
between you on the day of refurreStion ; and God will not grant the unbelie¬
vers means to prevail over the faithful. The hypocrites aft deceitfully with God,
but he will deceive them; and when they ftand up to pray, they ftand care-
leily, affeSting to be feen of men, and remember not God, unlefs a little %
wavering between faith and infidelity, and adhering neither unto thefe nor unto
thofe f: and for him whom God fhall lead aftray, thou fhalt find no true path.
O true believers, take not the unbelievers for your protestors, befides the faith¬
ful. Will ye furnifh God with an evident argument of impiety againft you ?
Moreover the hypocrites fhall be in the lowed: bottom of hell fire s, and thou
fhalt not find any to help them thence. But they who repent and amend,
and adhere firmly unto God, and approve the fincerity of their religion to
God, they fhall be numbered with the faithful ; and God will furely give the
faithful a great reward. And how fhould God go about to punifh you, if ye
VI. be thankful and believe ? for God is grateful and wife. * God loveth not the
fpeaking ill of. any one in. public, unlefs he who is injured call for affi fiance ;
and God heareth rzKr/ knoweth : whether ye publifh a good afiion , or conceal
it, or forgive evil, verily God is gracious and powerful. They who believe
notin God, and his apoftles, and would make a diftindtion between God and
his apoftles h, and fay. We believe in fome of the prophets and reject others of
them, and feek to take a middle way in this matter \ thefe are really unbe¬
lievers: and we have prepared for the unbelievers an ignominious punifhment.
But they who believe in God and his apoftles, and make no diftindtion between
any of them, unto thofe will we furely give their reward ; and God is gra¬
cious

3 Declare unto the ungodly, Mohammed
Ticre Ricans thofe who hypocritically pretended
to believe in him but really did not, and by
■ their treachery did great mifehief to his party 1 .

“ In the Koran Chap. 6.

*■' Were me not with you F1} i. e. Did we not
afiift you ? therefore give us- a part of the
fpoil 3.

1 tt'ere toe not fuperior to yon F] Would not
,0 nr army have cut you off, if it hid not been
rfer onr faint aflilLancc, or rather defertion, of

the Mojlems, and our difheartning them 3 ?

* Unlefs a little ;] That is, with the tongue,
and not with the heart.

' Adhering neither unto thefe nor unto thofe ;]
Halting between two opinions, and being
paunch friends neither to the Moflems, nor the
infidels.

* The hypocrites fhall be -in the hwcfl hot torn of
hell fire i] See the Preliminary Difcourfe ^IV.
p. 92.

: " See chap. z. p. 34. not. I/.

1 JlBtlDAWI.

-* Idem.

3 Idem- .

C H A p. 4

At KORAN ;

Then they took the c^M' for their Godc , after that evident proofs

cious and rfiei'ciful. ' They who have received the fcriptures s will demand of
thee, that thou caule a book to defcend unto them from heaven: they formerly
afked of Moses a greater thing than this •, for they faid. Shew us God vifibly b.
Wherefore a ftorro of fire from heaven deftroyed them, becaufe of their ini¬
quity.

of the divine, unity had come, unto them : but we forgave them that, and gave
Moses a manifeft pdwer to punifh them*. And we lifted the mountain of
Sinai over them % when we exacted from themthtxr covenant ; and faid un¬
to them. Enter the gate of the city worfhipping f. We alfo faid unto them,
Tranfgrefs not on the fabbath day. And we received from them a firm co¬
venant, that they would obferve the fe things. Therefore for that s they have,
made void their covenant, and have not believed in the figns of God, and have
(lain the prophets unjuftly, and have faid. Our hearts are uncircumcifed ; (but
God hath fealed them up, becaufe of their unbelief % therefore they ih,all not
believe, except a few of them:) and for that they have not believed on Jesvs%
and have fpolcen againft Mary a grievous calumny h ; and have faid. Verily
we have fiain Christ Jesus the fon of Mary, the apoftle of God ; yet
they flew him not, neither crucified him, but he was reprefented by one in
his likenefs 1 ; and verily they who difagreed concerning him k, were in a
doubt as to this matter , and had no fure knowledge thereof, but followed on¬
ly an uncertain opinion. They did not really kill him'; but God took him
up unto himfelf : and God is mighty and wife. And there Jhall not be one of
thofe who have received the fcriptures, who fhall not believe in him, before
his death1 j and on the day of referred!: ion he fhall be a witnefs againft

them.

3 They who have received the fcriptures , Sc c ]
That is, the Jews; who demanded of Moham¬
med, as a proof of his miffion, that they might
fee a book of revelations defcend to him from
heaven, or that he would produce one written
in a celeftial character, like the two tables of

MoCes .

. /

*r _

b Shew us God vifthly , &c.] See chap. 2. p. 7.

This flory feems to be an addition to what
Mojh fays of the feventy elders, who went up
to the mountain with him, and with Aaron,
Nadab, and Abibu > and faw the God of If
rad 1 .

c See chap. 2. p. 6.

* See ibid. p. 7. not. a,

* See ibid. p. 9.

f See ibid. p. 7.

g Therefore for that , &c.] There being no¬
thing in the following words of this fentence,
to anfwer to the caufal for that , Jallalo'ddin
fuppofes fomething to be underftood to com-
plcat the fenfe, as, therefore we have curfed them ,
or the like.

b And have fpohen againft Mary a grievous
calumny ;] By accuiing her of fornication

1 Yet they flew him not% &c.] See chap. 3.
p. 42. and the notes there.

* Who difagreed concerning him ;] For fame
maintained that he was juftly and really cruci¬
fied ; fome infilled that it was not Jefos, who
fuffered, but another who refembled him in the
face, pretending the other parts of his body,
by their unlikenefs, plainly difeovered the im-
pofltion; fome faid he was taken up into heaven;
and others, that his manhood only fuffered, and'
that his godhead afeended into heaven

1 There Jhall not be one of thofe who have re¬
ceived the fcriptures 9 who fhall not believe in
him, before his death ;] This paffage is ex¬
pounded two ways.

Some, referring the relative his, to the firffc
antecedent, take the meaning to be, that no Jew
or Chriftian fhall die, before he believes in Je -
fus : for they lay, that when one of either of
thofe religions is ready to breathe his lafl, and
fees the angel of. death before him, he fhall
then believe in that prophet as he ought, tho*
his faith will not then be of any avail. Ac¬
cording to a tradition of Hejaj , when a Jew

1 Exod. xxiv. 9, 10, 11.
I°hi. ^ Be id aw 1.

* See the Kor. ch. 19. and that virulent book inti tied Teldot

go Al KORAN. Chap. 4.

• them*. Becaufe of the iniquity of thofe who judaize, we have forbidden them
good things, which had been formerly allowed them b; and becaufe they fhut
out many°from the way of God, and have taken ufury, which was forbidden
them by the law, and devoured men’s fubftance vainly : we have prepared for
fuch of them as are unbelievers a painful punifhment. But thofe among them
who are well grounded in knowledge', and the faithful,who believe in that which
hath been fent down unto thee, and that which hath been fent down unto
the prophets before thee, and who obferve the ftated times of prayer, and give
alms, and believe in God and the laft day ; unto thefe will we give a great
reward. Verily we have revealed our will unto thee, as we have revealed it
unto Noah and the prophets who fucceeded him ; and as we revealed it unto
Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and unto Je¬
sus, and Job, and Jonas, and Aaron, and Solomon ; and we have given thee the
Kor^n, as we gave the pfalms unto David : fome apoftles have we fent, whom
we have formerly mentioned unto thee, and other apoftles have we fent , whom
we- have not mentioned unto thee; and God fpake unto Moses, difcourling
with him ; apoftles declaring good tidings, and denouncing threats, left men
fhould have an argument of excufe againft God, after the apoftles had been
fent unto them ; God is mighty and wife. God is witnefs of that revelation
which he hath fent down unto thee ; he fent it down with his fpecial knowledge:
the angels alfo are witnefles thereof ; but God is a fufficient witnefs. They
who believe not, and turn afide others from the way of God, have erred in
a- wide miftake. Verily thofe who believe not, and aft unjuftly, God will by
no means forgive, neither will he direft them into any other way, than the
way of hell ; they fhall remain therein for ever: and this is eafy with God.
O men, now is the apoftle come unto you, with truth from your Lord ; be¬
lieve therefore, it will be better for you. But if ye difbelieve, verily unto
God belongeth whatfoever is in heaven and on earth ; and God is knowing
and wife. O ye who have received the feriptures, exceed not the juft bounds
in your religion d , neither fay of God any other than the truth. Verily Christ
Jesus the ion of Mary is the apoftle of God, and his Word, which lie

con-

is expiring, the angels will ftrike him on the to kill Autichrifi, and to eftablifh the Moluvn-
back and face, and lay to him, O tbou- enemy of snedan .religion, and a molt per fed! tranquillity

God, Jcfus c vas fent as a prophet unto thee, and and fecurity on earth *.

thou didjl slot believe on him ; to which he will 3 He fhall be a zvitnefs againft them ;] i. e.
anfwer, I now believe him to be the fervent of Againlt the fezes, for rejecting him ; and
God: and to a dying Chrijiian they will fay,, againft the Cbriflians, for calling him God,
Jcfus was fent as a prophet unto thee, and thou and the Son of God 2-

hajl imagined him to be God, or the Son of God ; b See chap. 3. p. 42 and 47, and the note*
whereupon he will believe him to be the fer- there.

vant of God only, and his apoftle. c Thofe among them who are well grounded in

Others, taking the abovementioned relative knowledge ;] as Abdallah Eb/t Sa/dm, and his
to refer to JeJ'tis, fuppofe the intent of the companions ,.

paffage to be, that all fezes and Cbriflians in ge- d Exceed not the jttjl bounds in your religion ;]
ncral, fhall have a right faith in that prophet Either by rejedfting ara contemning of Jews,
before his death, that is, when he defeends from as the Jews do ; or raifmg him to an equality

.heaven and returns into the world, where he is with God, as do the Chrijlians 4.

1 Jallalo’ddin, Yaiiya, Al Zam akhsiiari, and ^/Beidawj. See the Prelim. Dife-h-
iv. p. 81. z j^/Eeidawi, Idem, 4 Idem.

Chap. 4^

Al KORAN. :

conveyed into Mary, and a bp\r\t proceeding from him. Believe therefore in
God, and his apoftles, and fay not. There are three Gods' ; forbear ; it
will be better for you. God is but one Gob. 'Far be it from him that he
fhould have a fon! unto him belongeth whatfoever is in heaven and on earth;
and God is a fuffieient protestor.. Christ doth not proudly difdain to be
a fervant unto God ; neither the angels who approach near to his prefence :
and whofo difdaineth his fervice, and is puffed up with pride, God will gather
them all to himfelf, on the laft day. Unto thofe who believe, and do that
which is right, he fhall give their rewards, and fball fuper abundantly add unto
them of his liberality : but thofe who are difdainfiil and proud, he will punifh
with a grievous punifhment ; and they fhall not find any to protect or to
help them, befides God. O men, now is .an evident proof come unto you
from your Lord, and we have fent down unto you manifeft light1*. They
who believe in God and firmly adhere to him, be. will lead them into mercy
from him, and abundance ; and he will dire£t them .in the right way to
himfelf'. They will confult thee /a r ihy decijion in certain cafes ; fay unto them,
God giveth you thefe determinations, concerning the more remote degrees
of kindred d. If a man die without iffue, and have a After ; fhe fhall have
the half of what he fhall leave * : and he fhall be heir to her f, in cafe fhe have
no iffue. But if there be two fifters, they fhall have between them two third
parts of what he fhall leave-; and if there be fever al, both brothers and
fillers, a male fhall have as much as the portion of two females. God de¬
clared! unto you thefe precepts., left ye err: and God knoweth all

* Say fiat, there are three <dods ;] Namely,
God, Jefus, and Mary 1 . For the eaftern
writers mention a fe£t of Chrijlians , which
heldthe Trinity to be compofed of thofe three 1 j
but it is allowed that this herefy has been long
fince extindl 3 . The paflage however is equal¬
ly levelled againft the Holy Trinity, according
to the do&rine of the orthodox Chrijlians, who,
as Al Beiddwi acknowledges, believe the divine
nature to confift of three perfons, the Father,
the Son, and the Holy Ghoft j by the Father,
underftanding God’s effence, by the Son, his

JAl Beidawi, Jallalo’odin, Yahya.
the Prelim . Difc. $• II. p. 35.

knowledge, and by the Holy Ghoft, his life.

* An evident proof and manifefl light ;] That
is, Mohammed and his Koran.

c Tn the right way to him ;] viz. Into the
religion of lfla?n> in this world, and the way
to paradife in the next 4.

4 See the beginning of this chapter, p. 6z.
c She fhall have the half of what be fhall
leave 0 And the other half will go to the pub*
lie treafury.

f And he fhall be heir to her That is, he
(hall inherit her whole fubftance.

Eutych. /. 1 20. Ses
* ^/Beidawi,

2 Elmacin. p . 227.
* Ahmed Ebn Abd’al Hamm.

CHAP.

The Table';

revealed at M e d i n a.

1 % ^ t 4

1 | i »

* ^ * ■ « « ~ # * • , ■ I «

the name or the moft merciful God.

^ 4

OTrue believers, perform your contrails. Ye are allowed to eat the brute

cattle b, other than what ye are commanded to abftain from ; except the game
which ye are allowed at other times , but not while ye are on pilgrimaged Mecc^i ;
God ordaineth that which he pleafeth. O true believers;’ violate not the holy
rites of God c, nor the facred month d, nor the offering, nor the ornaments
hung thereon % nor thofe who are travelling to the holy houle, feeking favour
from their Lord, and to pleafe him. But when ye fhall have finished your
■pilgrimage ; then hunt. And let not the malice of fome, in that they hindred
you from entring the facred temple f, provoke you to tranfgrefs, by taking re¬
venge on them in the facred months. Affift one another according to juftice and
piety, but afiift not one another in injuftice and malice : therefore fear God ;
for God is fevere in puniftiing. Ye are forbidden to eat that which dieth of
it felf, and blood; and (wine’s flefh, and that on which the name of any befides
God, hath been invocated8; and that which hath been ftrangled, or kil¬
led by a blow, or by a fall, or by the horns of another beaft , and that
which hath been eaten by a wild beaft s , except what ye fhall kill your
[elves 1 ; and that which hath been facrificed unto idols k. It is likewife unlaw¬
ful for you to make divifion by cafting. lots with arrows1. This is an impie¬
ty. On this day m, wo be unto thofe who have apoftatized from their re¬
ligion;

a This title is taken from the Table , which,
towards the end of the chapter, is fabled to
have been let down from heaven to Jefus. It
is fometimes alfo called the chapter of Contrails^
which word occurs in the firft vevfe.

b The brute cattle , &c.] As camels, oxen, and
fheep ; and alfo wild cows, antelopes. See 1 :
but not fwine, nor what is taken in hunting
during the pilgrimage.

c The holy rites of God;] i. e. The cere¬
monies ufed in the pilgrimage of Mecca.
d See the Prelim. Difc. §. VII.

c N r the offering, nor the ornaments hung
thereon ;] The offering here meant, is the fheep
led to Mecca, to be there facrificed ; about the
heck of which1 they ufe to hang garlands, green
boughs, or fome other ornament, that it may
be didinguifhed as a thing facred 2.

* In that they h in. Ire,} you from enter inz the

^ * - ■/ vi

facred temple-,] In the expedition of AlHodeibiya^ .

s On which the name of any befides God hath
been invocated',] For the idolatrous Arabs ufed,
in killing any animal for food, to confccrate it,
as it were, to their idols, by faying, In the name
of All at, or a/Uzza 4.

h Which bath been eaten by a wild beaf ;] Or
by a crciture trained 'up tQ hunting V

1 Except what ye flail' kill your f elves That
is, uniefs yc come up time enough to find life
in the animal, and to cut its throat.

k Idols.] K h: word alfo fignifies certain Hones,
which the pagan Arabs ufed to fet up near their
houles, and on which they fupcrftitioufly flew
animals, in honour of their gods ^ .

1 See Prelim. Difc. §. V.
m On this day, &c\] This paflage, it is fiid,
was revealed on friday evening, being the day
of the pilgrims v ill ting mount Arafat, the la It
time Mohammed vifited the temple of Mecca ,
therefore called the Pilgrimage of valediliion 7 .

r Jallalo’ddin, A! Beidawi. 2 See the Prelim. Difc. IV.

Dij'c. §. II. p. 52. 4 See ch. 2. p. 20 . 5 Al Beidawi/ 6 Idem.

P rj d . Life of Muhom. p. 99.

3 See the Prefix.
7 Idem. See

Chap. 5

Al K a R A N.

M. 7 Ais 4>T >:a'

:ed .my , mercy upon

have I nerfedled

! ).- * 1 * 1 ' u

your ‘w* ’ — — ~'r'~';'r'':~\'Xrr/~;~~T "7 r ^ t you ; ana 1

have chofen for you Islam, to be your religion. But whomever ihall be driven
by neceifity through hunger, to eat of what we have forbidden, not defigning
to fin, finely God will be indulgent zm/merciful unto him . They will, ask
t]iee what is allowed them as lawful to pat ? Anfwer, Such things, i as are gpqd c
are allowed you ■, and what, ye ;ffiall te^ic

them up for hunting after the manner, bfd . ....... . . , . , ,

rhe skill which God hath taught you. * Eat .therefore or that , which they mall
catch for you •, and commemorate. the name of God thereon c ; and rear God,
for God is fwift in taking an account. This dav are ve allowed to eat n.

ogs, and teaching them. according to

xvi — — — — -- - o t • r it — ^ * j . j • ;■ ■ . * • * . . k. :

things as are good, and the, (pod of thofe to whom thefc rip cures were given. f
is alfo allowed as lawful unto .you:; . and your food is - allowed, as lawful unto
them. And ye are alfo allowed to marry free /vvomqry. that are believers, and
alfo free women of thofe who have received the. feriptures before you, when

± ^ ♦ i • J Xj I t * J / m t J 4 , J f l

ye fhall have affigned them their dower ; living chaftly with them , neither
committing fornication, nor taking them for concubines. Whoever ihall re¬
nounce the faith, his work fliall be vain, and in the next life he Ihall be of
thofe who perifh. O true believers, when ye prepare your felves to pray,
walla your faces, and your hands unto the elbows ; and rub your heads, and
your feet unto the ancles ; and if ye be polluted by having lain with a woman,
wafh your felves all over. But if ye be fick, or on' a journey, or any of you

V ^ w >

and ye find no water.

J* ^ ^ w

take fine clean fand, and rub your faces and your hands therewith ; God
would not put a difficulty upon you •, but he defireth to purify you, and to
compleat his favour upon you, that ye may give thanks. Remember the
favour of God' towards you, and his covenant which he hath made with you,

, /• • 1 *tTT 1 t 1 1 *111 ‘ rr 'W-' 1 r _ C _ _ * C _

when ye fa id. We

• t .

Therefore fear God, for God

' 9 , i . / - . * ‘

Q true believers, obferve

■ ^

iuftice when ye appear as witneffes before God, and let not hatred towards any
induce you to do wrong : but a6t juftly •, this will approach nearer unto piety ;
and fear God, for God is fully acquainted with what ye do. God hath pro-
mifed unto thofe who believe, and do that which is right, that they Ihall re¬
ceive pardon and a great reward. But they who believe not, and accufe
our figns of falfehood, they fhall be the companions of hell. O true be¬
lievers, remember God’s favour towards you, when certain men defigned to
firetch forth their hands againft you, but he reftrained their hands from
hurting you h *, therefore fear God, and in God let the faithful truft. God

a This day have I perfected your religion for
vm j] And therefore the commentators fay, that
after this time, no pofitive or negative precept
was given 1 .

And bazfe comp lea ted my mercy upon you ;] By
having given you a true and perfect religion 5
or, by the taking of Mecca , and the deftrudtion
o\ idolatry.

Such things as are good l^ot fuch as are
filthy, or unwholfomc. 1
t Animals of prey ;] Whether beafts or birds.

formerly

c And commemorate the name of God thereon
Either when ye let go the hound, hawk, or o-
ther animal, after the game ; or when ye kill it.
f Viz. Slain, or drelTed b yjezvs or Chriflians .
s We have heard and will obey ;] Thefe words
are the form ufed at the inauguration of a prince;
and Mohammed here intends the oath of fidelity
which his followers had taken to him zX.nl Ak aba**
h When certain men defigned to Jlretch forth their
hands againft you, but he reftrained tbem>\ The

com-

V, Arulfed, vit. Mob. p* x 3 1 « 3 V , ib, p . 43* and the Prelim* Dfc • §« II* A +8?

8+ 41 KORAN. Chap. 5.

formerly accepted the covenant of the children of Israel, and we appointed
out of them twelve leaders : and God faid. Verily I am with you * : if ye
obferve prayer, and give alms, and believe in my apoftles, and aflift them,
and lend unto God on good ufury b, I will furely expiate your evil deeds from
you, and I will lead you into gardens, wherein rivers flow : but he among
you who disbelieveth after this, erreth from the ftrait path. Wherefore be-
caufe they have broken their covenant, we have curfed them, and hardened
their hearts ; they diflocate the words of the pentateuch from their places, and
have forgotten part of what they were admonifhed; and thou wilt not ceafe to
difcover deceitful practices among them, except a few of them. But forgive
them', and pardon them, for God loveth the beneficent. And from thofe
who fay. We are Chriftians, we have received their covenant j but they have
forgotten part of what they were admonifhed •, wherefore we have railed up
enmity and hatred among them, till the day of refurredtion •, and God will then
furely declare unto them what they have been doing. O ye who have received
the feriptures, now is our apoftle come unto you, to make manifeft unto
you many things which ye concealed in the feriptures d ; and to pafs over*

commentators tell feveral ftories as the occafion
©f this paiTage. One fays, that Mohammed and
forne of his followers being at Osfdn (a place not
far from Mecca, in the way to Medina) and per¬
forming their noon devotions, a company of i-
dolaters, who were in view, repented they had
not taken that opportunity of attacking them,
and therefore waited till the hour of evening
prayer, intending to fall upon them then : but
God defeated their defign, by revealing the
verfe of fear . Another relates, that the prophet
going to the tribe of Koreidha (who were Jews)
to levy a fine for the blood of two Mojlems, who
had been killed by miftake, by Amru Ebn O ra¬
in ey a al Dimri,they defired him to fit down and
eat with them, and they would pay the fine ;
Mohammed complying with their requeft, while
he was fitting, they laid a defign againft his life,
one Amru Ebn Jahafh undertaking to throw a
mill-flone upon him ; but God with held his
hand, and Gabriel immediately defeended to ac¬
quaint the prophet with their treachery, upon
which he rofe up and went his way, A third
Rory is, that Mohammed having hung up his
arms on a tree, under which he was retting him-
felf, and his companions being difperfed fome
distance from him, an Arab of the defart came
up to him, and drew his fword, faying, Who
hindreth m$ from killing thee ? To which Mo¬
hammed anfwered, God : and Gabriel beating
the fword out of the Arab's, hand, Mohammed
took it up, and asked him the fame queltion.
Who binders me from killing thee ? the Arab re-

. 1 Al Bkidawi. 2 Vi /. Mob. p. 73
tie Numb, xiii, and xiv, * Al Bejpaw'j*

plied. Nobody ; and immediately pro fe fled Mb-
hammedifm 1 . Abiilfeda 2 tells the fame ftory,
with fome variation of circumftances.

a God appointed them tzvelve leaders , and /aid,
Verily I am with you, &c.] After the Ijraelites\nd
efcaped from Pharaoh, God ordered them to go
againft Jericho , which was then inhabited by
giants, of the race of the Canaanites, promifing
to give it into their hands ; and Mofes , by the
divine dire&ion, appointed a prince or captain
over each tribe, to lead them in that expediti¬
on 3 , and when they came to the borders of the
land of Canaan, fent the captains as fpies to get
information of the ttate of the country, injoin¬
ing them fecrecy ; but they being terrified at the
prodigious fize and ttrength of the inhabitants,
difheartned the people by publickly telling what
they had feen, except only Caleb the fon of
Yufanna (Jephunneb) and Jojbua the fon of Nun*’.

b And lend unto God on good ufury i) By con¬
tributing towards this holy war.

c Forgive them, and pardon them ;] That is,
if they repent and believe, or fubmit to pay tri¬
bute. Some however think thefe words are ab¬
rogated by the verfe of the fword 5 .

u To make manifejl unto you many things which
ye concealed in the feriptures ;] Such as the verfe
of ftoning adulterers 6, the defeription of Mo¬
hammed, and Chris's prophecy of him by the
name of Ahmed 7.

c And to pafs over many things ;] i. e. Thofe
which it was not neceffary to rettore.

3 See Numb . i. 4, 5. * Al Beidawx.

6 See Chap. 3. p. 37. * ^/Beidawi.

Al KORAN.

many things. Now is light and a perfpicuous book of revelations come unto you
from God. Thereby will God direct him who fhall follow his good pleafure,into
the paths of peace *, and fhall lead them out of darknefs into light, by his
will' and fhall dire£t them in the right way. They are infidels, who fay.
Verily God is Christ the' fon of Mary. Say unto them. And who could
obtain any thing from God to the contrary , if he pleafed to deftroy Christ
the fon of Mary, and his mother, and all thofe who are on the earth? For
unto God helongeth the kingdom of heaven and earth, and whatfoever is con¬
tained between them *, he createth what he pleafeth, and God is almighty.
The Jews and the Chriftians fay. We are the children of God, and his belov¬
ed. Anfwer, Why therefore doth he punifh you for your fins ? Nay, but ye
are men, of thofe whom he hath created. He forgiveth whom he pleafeth,
and punilheth whom he pleafeth *, and unto God helongeth the kingdom of
heaven and earth, and of what is contained between them both *, and unto
him fhall all things return. O ye who have received the feriptures, now is
our apoftle come unto you, declaring unto you the true religion , during the
Geffation of apoftles*, left ye fhould fay. There came unto us no bearer of
good tidings, nor any Warner : but now is a bearer of good tidings, and a
warner come unto- you.*, and Gon is almighty. Call to mind when Moses
faidunto his people; O my people, remember the favour of God towards you,
fince he hath appointed prophets among you, and conftituted you kings b, and

j ' - Q

people, enter the holy land, which God hath decreed you, and turn not your
backs, left ye be fubverted and perifh. They anfwered, O Moses, verily
there are a gigantic people in the land and we will by no means enter it,
until they depart thence *, but if they depart thence, then will we enter there¬
in. And two men' of thofe who feared God , unto whom God had been gracious,
faid. Enter ye upon them fuddenly by the gate of the city *, and when ye fhall
have entred the fame, ye fhall furely be vidVorious : therefore truft in God,
if ye are true believers. They replied, O Moses, we will never enter the
land , while they remain therein : go therefore thou, and thy Lord, and fight ;
for we will fit here. Moses faid, O Lord, furely I am not matter of any
except my felf, and my brother*, therefore make a diftindtion between us and the
ungodly people. God anfwered, Verily the land fhall be forbidden them forty
years ; during which time they fhall wander like men ajlonijhed in the earth f ;

there-

bellowed on vou what he hath given to no other nation in the world c.

* « « « « t 1 • 1 I .1 1 1 1 ,

■ During the ceffation of apoftle s ;] The Arabic
word al Fatra fignifies the intermediate fpace of
time between two prophets, daring which no
new revelation or difpenfation was given ; as the
interval between Mofes and Jesus, and between
Jesus and Mohammed ,at the expiration of which
laft, Mvhammed pretended to be fent.

b And conftituted you kings ;] This was fulfilled
cither by God’s giving them a kingdom, and
a long feries of princes 5 or by his having made
them kings or inafters of themfelvcs, by deliver¬
ing them from the • Egyptian bondage.

c And bamwed on you what he hath given to no

1 Al BeJtawi, 2 r. Marracc An Alcor.

other nation ;] Having divided the red fea for
you, and guided you by a cloud, and fed you
with quails and manna, &c. 1

d A gigantic people ;] The largeft of thefe gi¬
ants, the commentators fay, was Og the fon of
Anak ; concerning whofe enormous ilature, his
efcaping the flood, and the manner of his being
flam by Mofes> the Mohammedans relate feveral
abfurd fables % .

c Two men ;] Namely, Caleb , and JoJhua,
f The land Jhall be forbidden them forty years \
during which they Jhall wander in the earth like

men

, 231, D’Hbrbel. Bib!. Orient, p. 336.

86 Al KOHAtV. Chap. 5.

therefore be not thou follicitous for the ungodly people. Relate alfo unto
them the hiftory of the two Tons of Adam % with truth. When they offered
their offering b, and it was accepted from one of them , and was not accept-
ed from the other, C^in laid to his brother , I will certainly kill thee. A^at,
anfwered, God only accepteth the offering of the pious ; if thou ftretcheffc
forth thy hand againft me, to flay me, I will not ftretch forth my hand againft
thee, to flay thee ; for I fear God the Lord of all creatures d. I choofe that
thou fhouldeft bear my iniquity and thine own iniquity ; and that thou be¬
come a companion of hell fire; for that is the reward-of the unjuft But
his foul fuffered him to flay his brother, and he flew him f; wherefore he
became of the number of thofe who perifh. And God fent a raven, which
fcratched the earth, to ffiew him how he fhould hide the fhame of his brother6,
and he faid. Wo is me ! am I unable to be like this raven, that I may hide
my brother’s fhame ? and he became one of thofe who repent. Wherefore we
commanded the children of Israel, that he who flayeth afoul, without ad¬
ding thereto the murder of another foul, or without committing wickednefs

?nenaftoniJhedd\ The commentators pretend that
the Ifraelites , while they thus wandred in the
deiart, were kept within the compafs of about
eighteen (or as iome fay twenty feven) miles.;
and that tho’ they travelled ' from morning to
night, yet they conflantly found themfelves the
next day at the place from whence they fet out 1 .

a The two Jons of Adam;] viz. Cain and Abel,
whom the Mohammedan's call Kdbil and Habil.

’ b When they offered their offering.] The occa-
fion of their making this offering is thus related,
according to the common tradition in • the caff2’.
Each of them being born with a twin-lifter,
when they were grown up, Adajn , by God\t
direction, ordered Cain to marry AbcPs twin-
filler, and that Abel fhould marry Cain's ; (for
it being the common opinion that marriages
ought not to be had in the neareft degrees of
confmguinity, fince they mull neccffarily mar¬
ry their fillers, it feemed reafonablc to fuppofe
they ought to take thofe of the remoter degree)
but this Cain refufing to agree to, becaufe his
own filler was the handfomeft, Adajn ordered
them to make their offerings to God, thereby
referring the difpute to his determination
The commentators fay Cain's, offering' was a
fheaf of the very word of his corn, ; but Abel's

a fat lamb, of the beftof- his flock.

c And it was accepted from one of tbe?{i jj Name¬
ly from Abel ; whofe iacrificc God declared his
acceptance of in a vifible manner, by caufingflre

to defeend from heaven and confumc it, with¬
out touching that of Cain 4.

d I will 710 1 ft retch forth my hand againft thee;]
To enhance AbePs patience, al Beiddzvi tells us,
that he was the ftronger of the twro, and coulcl
eafily have prevailed againft his brother.

c The converfation between the two brothers
is related fomewhat to the fame purpofe in the
Jert/falcm Tar gum and that of 'Jonathan hen
UzzieL '

f And he ftczv him ,;] Some fay he knocked out
his brains with a {tone and pretend that as
Cain was confidering which way he ihould ef¬
fect the .murther, the devil appeared to him in a
humane lhape, andlhewedlrm how to do it, by
crufhing the head of a bird between two llones6.

£ God fent a raven which fcratched the earth ,
and Jhezved him how to hide his brother' s ft: am e ;]
i. e His dead corps. For Cain, having com¬
mitted this fratricide, became exceedingly troub¬
led in his mind, and carried the dead body a-
bour on his fhoulders for a confiderable time, not
knowing where to conceal it, till it flank hor¬
ridly; and then God taught him to bury it by
the example of a raven, who having killed nno-
. ther raven in his*prcfence, dug a pit with his
claws and beak, and buried him therein r. For
this circumftance of the raven Mohammed was
beholden to the Jews , who tell the fame jlory,
except only that they make the raven to appear
. to Adam , and that he thereupon buried his Ion y.

2 ^/Beidawi, Jall alod’dim. 2 V. Abu’lfarac. p. 6, 7. EuTycn. annal. p. 15,
*6. andD'H erbelot. Bib/. Orient. Art. Cabil. * Al Be id aw s. 4 Idem, Jalla-

lo’ddin, 5 ^..Eutych. ubij'upra. 6 V. D’Herbelot, ubi /up. 7 Jalia-

lo'ddiNj Al . Beidawi. fi /' R. Eliezer, Pirke, c . 20.

Chap. 5. Al KORA TV.. 8 7

in the earth®, fhall be as if he had (lain all mankind b: but he who faveth
a foul alive, fhall be as if he had hived the lives of all mankind. Our apoftles
formerly came unto them, with evident miracles •, then were many of them,
after this, tranfgreffors on the earth. But the recompenfe of thofe who fight
againft God and his apodle, and ftudy to aft corruptly in the earth, fhall
be, that they fhall be (lain, or crucified, or have their hands and their feet
cut off on the oppofit'eyhkf, or be banifhed the landc. This fhall be their
difgrace in this World, and in the next world they fhall fuffer a grievous pu¬
nifhment ; except thofe who fhall repent, before ye prevail againft them ; for
know that God is inclined to forgive, and merciful. O true believers, fear
God, and earneftly defire a near conjunftion with him, and fight for his re¬
ligion, that ye may be happy. Moreover they who believe not, although
they had whatever is in the earth, and as much .more withal, that they
might therewith redeem themfelves from punifhment on the day of refur-
reftion •, it fhall not be accepted from them, but they fhall fuffer a painful
punifhment. They fhall defire to go forth from the fire, but they fhall not
go forth from it, and their punifhment fhall be permanent. If a man or a
woman fteal, cut off their hands d, in retribution for that which they have
committed •, this is an exemplary punifhment appointed by God ; and God is
mighty and wife. But whoever fhall repent after his iniquity, and amend,
verily God will be turned unto him % for God is , inclined to forgive, and
merciful. Doft thou not know that the kingdom of heaven and earth is
God’s ? He punifheth whom he pleafeth, and he pardoneth whom he pleafeth -,
for God is almighty. O apoftle, let not them grieve thee, who haften to
infidelity r, either of thofe who fay. We believe, with their mouths, but
whofe hearts believe not E ; or of the Jews, who hearken to a lie, and hearken
to other people hi - who come not unto thee:, they pervert the words of the

law

2 Without committing wi eke chiefs on the earth
Such as idolatry, or robbing on the high- way 1 .

b Shall be as if be had Jlain all mankind ;] Hav¬
ing brokeri tlie commandment which forbids the
fhedding of blood.

e Tiie lawyers are not agreed as to the ap¬
plying of thefe punifhments. But the commen¬
tators fuppofe, that they who commit murder
only, are to be put to death in the ordinary way;
thofe who murder and rob too, to be crucified ;
thofe who rob without committing murder, to
have their right hand and their left foot cut off;
and they who affault perfonsand put them in fear,
to he banifhed 2 *. It is alfo a doubt whether
they who arc to be crucified fhall be crucified a-
live, or he firft put to death, or whether they
ilull lung on the crofs till they die 3.

4 Cut iff their hands ;] But this punifhment,
according to the Su?>na, is not to be inflidlcd,
unlcfs the value of the thing ftolen amount to four
dinars, or about ior ty {hillings. For the fir II
offence the criminal is to lofe his right hand,
which is to be cut ofF at the wrift ; for tiie fc-

cond offence, his left foot, at the ancle ; for the
third, his left hand; for the fourth, his right foot;
and if he continue to offend, he fhall befcourg-
ed at the diferetion of the judge 4.

e But whoever jhall repent and amend , God
will be turned unto him , &c.] That is, God will
noX punifh him for it hereafter; but his repen¬
tance does not fuperfedc the execution of the
law here, nor excufe him from making refuta¬
tion. Yet, according to al Shafei, he fhall not
be punifhed if the party wronged forgive him
before he be carried, before a magiftrate

f Who hajlen to infidelity ;] i. e. Who take the
firfi: opportunity to throw off the mask, and to
join the unbelievers.

8 Who fay. We believe, with their mouths. See."]
viz. The hypocritical Mohammedans.

. h Who hearken to a lie, and hearken to other
people ;] Thefe words are capable of two fenfes;
and may either mean that they attended to the
lies and forgeries of their Rabbins, ncglefting
the remonftrances of Mohammed ; or clfc, that

they

1 ^Bejdawl 2 Idem, Jall alo’ddin. 3 ^/Beidawi. 4 Jallai-o’ddin, Al Be id aw:,

Hd cm.

88 Al KORA IT. Chap. 5.

law from their true places*, and fay, If this be brought unto you, receive
it ; but if it be not brought unto you, beware of receiving ought elfeh ; and in
behalf of him whom God fhall refolve to feduce, thou (halt not prevail with
GoD’arall. They whofe hearts God fhall not pleafe to cleanle, fhall fuffer
fhame in this world, and a grievous punifliment in the next: who hearken to
a lie, <and eat that which is forbidden c. But if they come unto th zz for judg¬
ment either judge between them, or leave them d* and if thou leave them,
they fhall not hurt thee at all. But if thou undertake to judge, judge between
them with equity ; for God loveth thofe who obferve juftice. And how will
they fubmit to thy decifion, fince they have the law, containing the judgment
of Godc? Then will they turn their backs, after thisf; but thofe are not true
believers We have furely fentdown the law, containing direction, and light:
thereby did the prophets, who profeffed the true religion, judge thefe who Ju-
daized ; and the doctors and priefts alfo judged by the book of God, which
had been committed to their cuftody •, and they were witneflfes thereof1*. There-
fore fear not men, but fear me ; neither fell my figns .for a fmall price. And
whofo judgeth not according to what God hath revealed, they are infidels.
We have therein commanded, them, xhat they foould give life for life1, and eye

for

they came to hear Mohammed as fples only, that
they might report what he faid to their com¬
panions, and reprefent him as a liar x.
a'See Ch. 4. p. 67. Note b.
b If this be brought unto you, receive it ; but if it be
not brought tint a you, bezaare of receiving ought elfef]
That is, if what Mohammed tells. you, agrees with
feripture, as corrupted and ddlocated by us, then
you may accept it as the word of God, but
if not, rejeCl it. Thefe words, it is faid, relate
to the fentence pronounced by that prophet, on
an adulterer and an adulterefs 2,both perfons of
feme figure among th ejews. For they, it feems,
tho’ they referred the matter to Mohammed, yet
direCled the perfons who carried the criminals
before him, that if he ordered them tobefcourg-
ed, and to have their faces blackened (by way of
ignominy) they fhould acquiefce in his determi¬
nation, but in cafe he condemned them to be
Honed, they fhould not. And Mohammed pro¬
nouncing the latter fentence againft them, they
refufed to execute it, till Ebn Suriya (a Jezv)
who was called upon to decide the matter, ac¬
knowledged the law to be fo. Whereupon they
.were floned at the door of the mofque 3.

c And eat that which is forbidden Some un-
/derftand this of unlawful meats; but others of
taking or devouring , as it is expreffed, of ufury
and bribes *.

d Either judge between them, or leave them
i e. Take thy choice, whether thou wilt de¬
termine their differences or not. Hence al Sbafei
was of opinion that a judge was not obliged to
.decide caufes between Jews or Chrijlians ; tho’

if one or both of them be tributaries, or under
the protection of the Mohammedans, they are ob¬
liged: this verfe not regarding them. Abu Ha-
mja however thought that the magillrates were
obliged to judge all cafes which were fubmitted
to thems.

c And how will they fubmit to thy decifion, fince
they have the law, 8cc. ] In the following paffage
Mohammed endeavours to anfwer the objections
of the Jews and Chrijlians, who infilled that
they ought to be judged, the former by the law
of Mofes , and the latter by the gofpel. He al¬
lows that the law was the proper rule of judg¬
ing till the coming of JeJfus Chrifi , after which
the gofpel was the rule; but pretends that both
are fet afide by the revelation of the Koran ,
which is fo far from being contradictory to ei¬
ther of the former, that it is more full and ex¬
plicit ; declaring feveral points which had been
ilifled, or corrupted therein, and requiring a ri
gorous execution of the.precepts in both, which
had been two remifsly obferved, or rather neg-
leCled, by the latter pro feffors of thofe religions.

* Then will they turn their backs after this ;]
That .is, notwithftanding their outward fub-
miffion,they will not abide by thy fentence, tho’
conformable to the law, if it contradiCl their
own falfe and loofe deciftons.

g Thefe are not true believers ;] As gainfaying
the.dodrine of the books which they acknow-
Jedge for feripture.

h And they were witnejfes thereof ;] That is,
vigilant, to prevent any corruptions therein.

* Life ;J The original word is foul.

5 Jdejn.

x Al Beidawt.

2 See ch. 3. p . 37. not. c.

3 Al Beidawi.

A Idem.

Chap. 5 . Al KORA N. 8 9

for eye, and nofe for nofe, and ear for ear, and tooth for tooth ; and that
wounds Jhould alfo he punifhed by retaliation * : but whoever fhould remit ir
as alms, it Jhould he accepted as an atonement for him. And whofo judgeth
not according to what God hath revealed, they are unjuft. We alfo cauled
Jesus the fon of Mary to follow the footfteps of the prophets , confirming
the law which was fent down before him •, and we gave him the gofpel, con¬
taining direction and light *, confirming alfo the law which was given before
it, and a direction and admonition unto thofe who fear God : that they who
have received the gofpel might judge according to what God hath revealed
therein : and whofo judgeth not according to what God hath revealed,
they are tranlgreflors. We have alfo fent down unto thee the book of the
.Korean with truth, confirming that feripture which was revealed before it •, and
preferving the fame fate from corruption. Judge therefore between them accord¬
ing to that which God hath revealed ; and follow not their defires, by fwerv-
ing from the truth which hath come unto thee. Unto every of you have we
given a law, and an open path ; and if God had pleafed, he had furely made
you one people b •, but he hath thought fit to give you different laws , that he
might try you in that which he hath given you refpcttively. Therefore ftrive
to excel each other in good works: unto God fiiall ye all return, and then
will he declare unto you that concerning which ye have difagreed. Where¬
fore do then, O prophet, judge between them according to that which God
hath revealed, and follow not their defires; but beware of them, left they
caufe thee to errc from part of thofe precepts which God hath fent down un¬
to thee ; and if they turn back d, know that God is pleafed to punifh them
for fome of their crimes; for a great number of men are tranfgreffors. Do
they therefore defire the judgment of the time of ignorance c? but who is bet¬
ter than God, to judge between people who reafon aright ? O true believers,
take not the Jews, or Chriftians for your friends ; they are friends the one
to the other ; but whofo among you taketh them for his friends, he is furely
one of them : verily God direfteth not unjuft people. Thou fhalt fee thofe
in whofe hearts there is an infirmity, to haften unto them, frying. We fear
left fome adverfity befal us * ; but it is eafy for God to give victory, or a

N com-

a See Exod. xxu 24, Sec.

9 b He had made you one people f] i. e. He had
given you the fame laws, which fhould have
continued in force thro’ all ages, without being
abolifhed or changed by new difpenfations ; or
he could have forced you all to embrace the
Mobanmedan religion 1 .

c And follow not their defires, hut beware of
them, Jejl they caufe thee to err , &c.] It is re¬
lated, that certain of the JezviJh priefts came
to Mohammed with a defign to intrap him ; and
having firft reprefented to him, that if they ac¬
knowledged him for a prophet, the reft of the
Jezvs would certainly follow their example,
made this propofal; that if he would give judg¬
ment for them in a controverfy of moment
which they pretended to have with their own

people, and which was agreed to be referred to
his decifion, they would believe on him : but
this Mohammed abfoiutely refufed to comply
with

d If they turn back ;] Or refufc to be judged
by the Koran.

c The judgment of the time cf ignorance ;] That
is, to be judged according to the culloms ol
pagantfm, which indulge the paffions and vici¬
ous appetites of mankind : for this, it fccim.
was demanded by the Jcwjfb tribes of Koreidha
and al Nadir 5 .

f W e fear left fome adverfity be fat u< ;] Thefo
were the words of Ebn Obba , who, when Old-
dab Ebn al Sdmat publickly renounced the friend-
fit ip of the infidels, and "pro felled that he took

Go !„•

9°

Al K 0 RAN :

Chap, r

command from him*, that they may repent of that which they concealed in
their minds. And they who believe will fay. Are thefe the men who have fworn
by Gon, with a mod firm oath, that they furely held with youb ? their works
are become vain, and they are of thofe who perifh. O true believers, whoever of
you apoftatizeth from his religion, God will certainly bring other people to
dif' bly his place % whom he will love, and who will love him ; who Jh all be
"humble towards the believers, but fevere to the unbelievers : they fhall fight for
the religion of God, and fhall not fear the obloquy of the detradler. This
is the bounty of God, he befioweth it on whom he pleafeth : God is ex-
cenfive and wife. Verily your protestor is God, and his apoftle, and thofe
who believe, who oblerve the ftated times of prayer, and give alms, and who

And whofo taketh God, and his apoftle, and the

rfhip

J, hall

nous.

O true believers, take not fuch of thofe to whom the fcriptures were
delivered before you, or of the infidels, for your friends, who make a laughing-
ftock, and a jeft of your religion d •, but fear God, if ye be true believers

thofe

when ye call to prayer, make a laughing-ftock and a jeft of

it.

God r.nd his apoftle for his patrons, faid that
he was a man apprehenftve of the ficldcnefs of
fortune, and therefore would not throw off his
old friends, who might be of fervice to him

hereafter L.

* A command from hi mi] To extirpate and
banifh the Jews ; or to detetf; and punifli the
hypocrites.

b Arc thefe the men who have /worn, See.] Thefe
words may be fpoken by the Mohammedans ei¬
ther to one another, or to the Jews ; iince theie
hypocrites had given their oaths to both2.

* c Whoever of you apoftatizeth from his religion ,
Gon will certainly bring others to [apply his place,
&c.] This is one of thofe accidents which, it
is pretended, were foretold by the Koran long
before they came to pafs. For in the latter days
of Mohammed, and after his death, confiderable
numbers of the Arabs quitted his religion, and
returned to Paganifm, Judaifm, or Chriilianity.
Ai Beidazvi reckons them up in the following
order, i. Three companies of Banu Modlajfc-
duced by Dbu'lbamdr al Afwad al Anfi, who fet
m p for a prophet in Yaman, and grew very pow¬
erful there3 . 2. Banu Honelfa, who followed

the fun o u s fa 1 fe prophet M of ei lama 4 . 3. Banu
A fid, who acknowledged Tolciha Ebn Khozvai-
/ 1, } , another pretender to divine revelation s , for
their piophct. Ail thefe fell off in Mohammed's
hie time. The following, except only the lait,
apoitatized in the reign of Abu Beer. 4. Cer¬
tain ot the tribe of Ftzarah, headed by Oyeytna
Ebn Hofei n. 5. Some of tne tribe of Ghat fan ,

who fe leader was Korrah Ebn Salma. 6. Banu
Soleim, who followed al Fajdah Ebn Abd Yalil.
7. Banu Yarbu, whofe captain was Make Ebn
Nozveirah Ebn Kais. 8. Part of the tribe of Ta-
mim, the profelytes of Sajdj the daughter of al
Mondhar, who gave her fclf out fora prophetefs \
9. The tribe of Ken d ah, led by al Ajbath Ebn
Kais. 10. Banu Beer Ebn al Wayel in the pro-
vence of Bahrein, headed by al Hot am Ebn Zeid.
And, 11. Some of the tribe of Ghajfdn, who,
with their prince Jabalah Ebn al Ay ham, re¬
nounced Mobammcdijm in the time ot O v/ a r,
and returned to their former profeflion of Chn-
fi an i ty 7 .

But as to the perfons who fulfilled the other
part of this prophecy, by fupplying the lots of
fo many renegates, the commentators are not
agreed. Some will have them to be the inha¬
bitants of Yaman , and others the Perfians ; the
authority of Mohammed himfelf being vouched
for both opinions. Others, however, luppole
them to be 2000 of the tribe of al Nakha (who
dwelt in Yaman) 5000 of thofe of Ken da and Bn -
jiJah, and 3000 of unknown defeent, who were
prefen t at the famous battle of Kadcfia3 , fought
in the Khalifat of Dinar, and which put an end

to the P erf an empire 9 .

d Take not thofe for your friends who make n
laughing flock of your religion.] This paflage was
primarily intended to forbid the Mofems entring
into a friendfhip with two hypocrites named

Ref da Ebn 7beid, and Sozveid Ebn al Haretb, who

tho’

1 Idem.
See ib .

2 Idem.

7 See ib. J. p. 11,

3 See the Prelim . Difc. §• VIII. 4 See

n K. DTI erbel, Jjibl. Orient, p. 226,

ib. 5 See ib •

9 Al Beidawi.

Chap. 5- Al K 0 R A N. 9t

♦

it; % this they do , becaufe they are people who do not underftand. Say , O ye who
have received the fcriptures, do ye rejedt us for any other reafon than becaufe
we believe in God, and that revelation which hath been fent down unto us, and
that which was formerly fent down, and for that the greater part of you are
tranfgrefl'ors ? Say, Shall I denounce unto you a worfe thing than this, as to the
reward which ye are to expeSl with God ? He whom God hath curfed, and with
whom he hath been angry, having changed fotne of them into apes and fwineb,
and who worfhip Taghut c, they are in the worfe condition, and err more
widely from the ftraitnefs of the path. When they came unto you, they faid.
We believe : yet they entred into your company with infidelity, and went forth
from you with the fame •, but God well knew what they concealed. Thou fhalt fee
many of them haftening unto iniquity and malice, and to eat things forbidden1* .
and woe unto thetn for what they have done. Unlefs their doctors and priefts
forbid them uttering wickednefs, and eating things forbidden ; woe unto them
for what they lhall have committed. The Jews fay. The hand of God is
tied up*. Their hands fhall be tied up f, and they (hall be curfed for that,
which they have faid. Nay, his hands are both ftretched forth j he beftoweth as
he pleafeth : that which hath been fent down unto thee from thy Lord g fhall in-
creafe the tranfgreffion and infidelity of many of them ; and we have put
enmity and hatred between them, until the day of refurredtion. So often as
they fhall kindle a fire for war, God fhall extinguifh it 11 *, and they fhall fee
their minds to adt corruptly in the earth, but God loveth not the corrupt doers.

N 2 More-

iho’ they had embraced Mobammedifm , yet ri¬
diculed it on all occafions, and were notwith-
flanding greatly beloved among the prophet’s
followers.

a Nor tbofe who when ye call to prayer , ?nake a
ye ft of it ;] Thefe words were added onoccafion
of a certain Cbriftian, who hearing the Mu-
adhdhin , or cryer, in calling to prayers, repeat
this part of the ufual form, I profefs /^/Moham¬
med is the apojlle of God, faid aloud, May God
burn the liar : but a few nights after his own
houfe was accidentally fet on fire by a fervant,
andhimfelfand his family perifhed in the flames1.

b Having changed fome of the? ft into apes and
{wine ;] The former were the Jews of Allah,
who broke the fabbath 2 ; and the latter thofe
%vho believed not in the miracle of the Table
which was let down from heaven to Jesus 3.
Some, however, imagine that the Jews of Al¬
lah only are meant in this place, pretending that
*hc young men among them, were metamorpho¬
sed into apes, and the old men into fwine
See chap. 2. p. 31.

* See before, p. 88.

e Go dV hand is tied up ;] That is, he is be¬
come niggardly and clofe-fifled. Thefe were

the words of Ph Incas Ebn Azura (another inde¬
cent expreflion of whom, almoil to the fame
purpofe, is mentioned elfewhere s) when the
Jews were much impoverifhed by a dearth,
which the commentators will have to be a judg¬
ment on them for their rejetting of Mohammed ;
and the other Jews who. heard him, inflead of
reproving him, expreffed their approbation of
what he had faid 6 .

f Their hands Jhall be tied up >] i.e. They fhall
be punifhed with want and avarice. The words
may alfo allude to the manner wherein the re¬
probates fhall appear at the lafl day, having their
right hands tied up to their necks 7 ; which is
the proper figniiication of the Arabic word.

e Viz. The Koran.

h So often as they kindle fire for war , God ft: all
cxtinguijh it ;] Either by railing feuds and quar¬
rels among themfelves,or by granting the victo¬
ry to the Moftcfns. Al Bcidawi adds, that on
the Jews negletting the true obfervanee of their
law, and corrupting their religion, God has fuc-
ceffively delivered them into the hands, lirfi of
Bakbt Nafr or Nebuchadnezzar , then of Titus the
Reman , and afterwards of the Perftans , and has
now at lafl fubjetted them to the Mohammedans a

1 Idem . 2 See chap. 2. p. 9. 5 See towards the end of this chapter . *Al Bei-

■pawi, Chap. 3. p. 57. 6 ^/Beidawi, 7 See the Prelim. Dift. §. IV. p. 89.

9 - Al KORA IV. Cha f. r*

Moreover, if they who have received the fcriptures believe, and fear God, we-
will furely expiate their fins from them, and we will lead them into gardens -
of pleafure •, and if they obferve the law, and the gofpel, and the other fcrip¬
tures which have been fent down unto them from their Lord, they fhall furely
eat of good things both from above them, and from under their feet1. Among
them there are people who a£l uprightly ; but how evil is that which many of
them do work ! O apoftle, publilh the whole of that which hath been fent
down unto thee from thy Lord : for if thou do not, thou doft not in effect'
publifh any part thereof15 ; and God will defend thee againft wicked men c ;
for God diredleth not the unbelieving people. Say, O ye who have received
the fcriptures, ye are not grounded on any thing, until ye obferve the law and
the gofpel, and that which hath been fent down unto you from your Lord.
That which hath been fent down unto thee from thy Lord fhall furely increafe
the tranfgreffion and infidelity of many of them : but be not thou follicitous
for the unbelieving people. Verily they who believe, and thofe who judaize,
and the Sabians, and the Chriftians, whoever of them believeth in God and
the laft day, and doth that which is right, there fhall come no fear on them,
neither fhall they be grieved d. We formerly accepted the covenant of the
children of Israel, and fent apoftles unto them. So often as an apoftle came
unto them with that which their fouls defired not, they accufed fome of them
of impofture, and fome of them they killed : and they imagined that there
fhould be no punifhment for thofe crimes , and they became blind, and deaf h
Then was God turned unto them f ; afterwards many of them again became
blind and deaf ; but God faw what they did. They are furely infidels, who
fay. Verily Gcd is Christ the fon of Mary ; fince Christ faid, O chil¬
dren of Israel, ferveGoD, my Lord and your Lord ; whoever fhall give
a companion unto God, God fhall exclude him from paradiie, and his habitation
fhall be hell fire; and the ungodly fhall have none to help them. They are
certainly infidels, who fiiy, God is the third of three E : for there is no God,
befides one God ; and if they refrain not from what they fay, a painful tor¬
ment fhall furely be inflidled on fuch of them as are unbelievers. Will they
not therefore be turned unto God, and ask pardon of him ? fince God is gra¬
cious and merciful. Christ the fon of Mary is no more than arr apoftle ;
other apoftles have preceded him ; and his mother was a woman of veracity11:

they

s They ft:, ill eat of the good things- both from a- armed men foff his fecurity ; but on Ins receiv-
bove them, and from under their feet ;] That is, Sng this sfl'urmce of God’s protedtion, he im-
they fhall enjoy the bleflings both of heaven and mediately difmifTed them 3.
earth. d See chap. z. p. 8.

h If thou publifj not the whole, thou doji not, in e And they became blind and deaf ;] Shutting
tffeft, publijh any part thereof ^ That is, if thou their eyes and ears againrt convidtion and there¬
to not complcat the publication of all thy revela- monilrances of the law ; as when they worfhip*
tions without exception, thou doft not anfwcr ped the calf.

the end for which they were revealed; becaufe 1 Then was God turned unto them ;] i. c. Up-
the concealing of any part, renders the fyftem on their repentance,
of religion which God has thought fit to pub- R See Chap. 4. p. 8t.

lift; to mankind by thy miniftry, lame and im- h His mother was a woman of veracity ;] Never
pertedt 1 . pretending to partake of the divine nature, ox

c God will defend thee, &c.] Until this verfe to be the mother of God 3.
was revealed, Mohammed entertained a guard of

1 af/BsiDAWi, Jallalo’ddin. a Hdcm. 3 Jallalq’ddin-

C H A P. 5 *

Al KORAN, :

they £0^ eat food a. Behold, how we declare unto them the figns of God’s
unity and then behold, how they turn afide/rm the truth. Say unto tbem>

Will ye worfhip, betides God, that which can caufe you neither harm nor
profit ? God is he who heareth and feeth. Say, O ye who have received the fcrip-
tures, exceed not the juft bounds in your religion15, by f peaking befide the truth ;
neither follow the defires of people who have heretofore erred, and who have
feduced many, and have gone aftray from the ftrait path c. Thofe among the
children of Israel who believed not, were curfed by the tongue of David,
and of Jesus the fon of Mary d. This befel them becaufe they were rebellious
and tranfgreffed : they forbade not one another the wickednefs which they com¬
mitted •, and wo unto them for what they committed. Thou fhalt fee many
of them take for their friends, thofe who believe' not. Wo unto them for
what their fouls have fent before them % for that God is incenfed againft them,
and they (hall remain in torment for ever. But, if they had believed in God,
and the prophet, and that which hath been revealed unto him, they had not
taken them for their friends •, but many of them are evil doers. Thou fhalt fure-
ly find the moft violent of all men in enmity againft the true believers, to be
the Jews,, and the idolaters: and thou fhalt furely find thofe among them to
be the moft inclinable to entertain friendfhip for the true believers, who fay.

We are Chriftians. This cometh to pafs, becaufe there are priefts and monks
among them; and becaufe they are not elated with pride f: * And whenVIL
they hear that which hath been fent down to the apoftle read unto them , thou
fhalt fee their eyes overflow with tears, becaufe of the truth which they per¬
ceive therein*-, faying, O Lord, we believe ; write us down therefore with
thofe who bear witnefs to the truth : and what Jhoulcl hinder us from believino-
in God, and the truth which hath come unto us, and from earneftly defiring
that our Lord would introduce us into paradife with the righteous people?

There-

a They both eat food ;] Being obliged to {up-
port their lives by the fame means, and being
fubjeft to the lame neceflities and infirmities as
the re 11 of mankind, and therefore no Gods 1 .

b See chap. 4. p. 80. But here the words are
principally dire£ted to the Chriftians.

L' Neither follow the deft res of people who have
heretofore erred y &c.] That is, of their prelates
and predecefibrs, who erred in aferibing divini¬
ty to Chrifty before the million of Mohammed
d See before, p. 91. not. b.

L See chap. 2. p. 1 2. not. h.

And are not elated with pride Having not
that high conceit of themfelvcs, as the Jews
have ; but being humble and well difpoied to
receive the truth ; qualities, (ays a l Be id awl ,
which arc to be commended even in infidels.

6 And when they hear that which hath been fent
down to the apoftle , read unto the?ny their eyes 0-
verftow zvith tears , &c.] Thcperfons directly in¬

tended in this paflage, were, either Asha?xav
king of Ethiopia , and feveral bifhops and pried*,
who, being aflembled for that purpofe, heard

Jaafnr Ebn Abi Cfalcb, who fled to that coun¬
try in the firtt flight 5, read the 29th and 30th*
and afterwards the 1 8th, and 19th chapters of
the Koran ; on hearing of which the king and
the red of the company burfl into tears, and
con felled what was delivered therein to be con¬
formable to truth ; that prince himfelf, in par¬
ticular, becoming a profelyte to Mohammed if m 4 :
or elfe, thirty, or as others fay, feventy per-
Tons, fent ambafladors to Mohammed by th,
fame king of Ethiop;ay to whom the prophet
himfelf read the thirty fixth chapter, in titled
Y. S. Whereupon they began to weep, laying,
llo:o like is this to that which was revealed unto

Jefus ! and immediately profefled themfclvc:.
M. firms 5 .

4 Al Be :

1 Idem, Al Beidawi. 2 I idem. ' See the Prelim. Difc. p. 44, 45.

t>Awr, Al T iial abi. V. Abulfed. vit, M-do. p. 25, &c. Marracc. Prodr. ad rfdt. Ah-,
lari, 1. p. 45. s Al Beidawj, j allalo'dd in. V- Marracc- ubi fu/>.

Al KORAN.

Chap. 5.

Therefore hath Goo rewarded them, for what they have faid, with gardens

through which rivers flow ; they fhall continue therein for ever •, and this is
the reward of the righteous. But they who believe not, and accufe our figns
of falfhood, they Jhall be the companions of hell. O true believers, forbid
not the good things which God hath allowed you3 ; but tranfgrefs not, for
God loveth not the tranfgreffors. And eat of what God hath given you for
food that which is lawful and good : and fear God, in whom ye believe.
God will not puniih you for an inconfiderate word in your oaths b •, but he will
punifh you for what ye folemnly fwear with deliberation. And the expiation of
Inch an tzgszfkks&m oath J hall be the feeding of ten poor men with fuch moderate
food as ye feed your own families withal ; or to cloath them 6 ; or to free
the neck of a true believer from captivity : but he who fhall not find where¬
with to perform one of tbefe three things , fhall fall: three days'1. This is the ex¬
piation of your oaths, when ye fwear inadvertently. Therefore keep your
oaths. Thus God declareth unto you his figns, that ye may give thanks. Q
true believers, furely wine, and lots6, and images f, and divining arrows s are
an abomination of the work of Satan ; therefore avoid them, that ye may
profper. Satan feeketh to fow diflenfion and hatred among you, by means of
wine and lots, and to divert you from remembring God, and from prayer :
will ye not therefore abftain//w« them? Obey God, and obey the apoftle,
and take heed to your felves : but if ye turn back, know that the duty of our
apoftle is only to preach publickly h. In thofe who believe and do good
works, it is no fin that they have tailed wine or gaming before they were for¬
bidden •, if they fear Goo , and believe, and do good works, and fJo all for the
future fear God , and believe, and Jhall perfevere to fear him, and to do good*;
for God loveth thofe who do good. O true believers, God will furely prove
you in offering you plenty of game, which ye may take with your hands or your

lances,

a Forbid not the good things which Got* bath al¬
lowed you'd] Thefe words were revealed, when
certain of Mohammed?* companions agreed to ob¬
lige them felves to continual failing and watch¬
ing, and to abitain from women, eating flefh ,
Jleeping on beds, and other lawful enjoyments
of life, in imitation of fome felf-denying Chri-
fsians ; but this the prophet difapproved, declar¬
ing, that he would have no mo?ih in his religi¬
on 1 .

b See chap. 2. p. 26.

c The commentators give us the different o-
pinions of the do6lors, as to the quantity of
food ard cloaths to be given in this cafe; which
I think fcarce worth tranferibing.

d Shall fafl three days ;] That is, three days
together, fays Abu Hanij'a. But this is not ob¬
served in practice, being neither explicitly com¬
manded in til 0 Koran, nor ordered in the Sonna 2.

€ Wine andhts;] Thatis, all inebriating liquors,
and games of chance. See the Prelim. Diic.

§. V. and chap. 2. p. 25.

f Images ;] Al Beidawi and fome other com¬
mentators expound this of idols ; but others,
with more probability, of the carved pieces, or
men, with which the pagan Arabs played at
chefs, being little figures of men, elephants,
horfes and dromedaries ; and this is fuppofed to
be the only thing which Moha?twied difliked in
that game : for which reafon the Sonnites play
with plain pieces of wood, or ivory ; but the
Perjians and Indians , who are not fo fcrupulous,
Hill make ufc of the carved ones 3 .

B Seethe Prelim. Difcourfe, §. V.
h See ibid. §. tl. p. 48, &c.

5 The commentators endeavour to excufe the
tautologyof this pafiage, by fuppofing the three¬
fold repetition of feari?ig and believing > refer
either to the three parts of time, pad, prefent
and future, or to the threefold duty of man. to¬
wards God, himfelf, and his neighbour, &c4‘-

1 Jallalo’ddin, A l Beidawi.

2 Al Beidawi

3 V.Prcl Di/e . §. V- 4 ^/Beidawi*

Chap. 5 • ^ K O R A IV . 95

lances3, that God may know who feareth him in fecret •, but whoever tranf-
oreffeth after this, fhall fuffer a grievous punifhment. O true believers, kill
no o-ame while ye are on pilgrimage15 •, whofoever among you fhall kill any de-
firrnedly, fhall reftore the like of what he fhall have killed, in domeftic ani¬
mals c, according to the determination of two juft perfons among you, to be
brought as an offering to the Caaba ; or in attonement thereof fhall feed the
poor^, or inftead thereof fhall faft, that he may tafte the heinoufnefs of his
deed. God hath forgiven what is paft, but whoever returneth to tranfgrefs ,
God will take vengeance on him •, for God is mighty and able to avenge. It
is lawful for you to Hfh in the fead, and to eat what ye Jhall catch , as a pro-
vifion for you and for thole who travel ; but it is unlawful for you to hunt by
land, while ye are performing the rites of pilgrimage c ; therefore fear God,
before whom ye fhall be affembled at the lafi day . God hath appointed the
Caaba, the holy houle, an eftablifhment f for mankind; and hath ordained
the facred month E, and the offering, and the ornaments hung thereon h. This
hath he done that ye might know that God lcnoweth whatfoever is in heaven
and on earth, and that God is omnifcient. Know that God is fevere in punifh-
ing, and that God is alfo ready to forgive and merciful. The duty of our a-
poftle is to preach only i ; and God knoweth that which ye difcover, and that
which ye conceal. Say, Evil and good fhall not be equally efteemed of, though
the abundance of evil pleafeth thee k ; therefore fear God, O ye of under-

ftand-

a God wilt prove you, in offering you plenty of
game, Seed] This temptation or trial was at al
Hodcibiya, where Mohammed's men, who had at¬
tended him thither with an intent to perform a
pilgrimage to the Caaba , and had initiated them-
fclves with the uf'ual rites, were furrounded by
fo great a number of birds and beails, that they
impeded their march ; from which unufual acci¬
dent, fome of them concluded that God had
allowed them to be taken ; but this pallagc was
to convince them of the contrary 1 .

L While ye arc on pilgrimage;'] Literally, while
ye are Mohrims, or have aftual y initiated your
Lives as pilgrims, by putting on the garment
worn at that lolemnity. Hunting and fowling
arc hereby absolutely forbidden to perfons in this
hate ; tho’ they are allowed to kill certain kinds
of noxious animals 2.

c Shall re/lore the like in domeftic animals. See.]
That is, he fhall bring an offering to the lemplc
of Mecca, to be flain there and diftributed among
the poor, of fome domeftic or tame animal, e-
qual in value to what he fhall have killed ; ns a
flj ccp , for example, in lieu of an antelope, a
pidgeon for a partridge. See. And of this value
two prudent perfons were to be judges. If the
offend er was not able to do this, he was to
give a certain quantity of food to one or more

1 Idem, J a L l a i.o’ddin. 2 See the Prelim.

4 I idem. s See the Prelim . Dftc. VII.

poor men ; or, if he could not afford that, to
tall: a proportionable number of days 3 .

d This, fays J 'all aid ddin, is to be underflood
of fiffi that live altogether in the fea, and not
of thole that live in the fea and on land both, ns
crabs, See. The Turks, who are Hanifites, never
eat this fort of fffh ; but the left of A ns Ebn
Make, and perhaps fome others, make no feru-
pie of it.

c See above note

f An eft all iff meat ;] That is, the place where
the practice of their religious ceremonies is chief¬
ly eftablilhed ; where thofe who arc under any
apprehenfion of danger may find a lure ajyhim ,
and the merchant certain gain, See 4.

B The facred month ;] Al Beiddzvi undcrflnnds
this of the month of Dhidlhajja, wherein the
ceremonies of the pilgrimage are performed ;
but y 'allaid ddin luppofes all the four facred
months are here intended 5.
h See before, p. 82.

1 See the Prelim. Dilcourfe, §. II. p. qS.
k Evil and good Jhall not be equally ift> c?ned,thd
the abundance oft evil pleafeth thee;] For judgment
is to be made of things not from their plenty or
fcarcity, but from their intrinfic good or bad
qualities 6 .

Diftc. §. V. 3 Jalvalo'dbin, Al Be a? aw »
6 Al Be id aw 1..

g6 Al KORAN. Chap. 5.

* {landing, that ye may be happy. O true believers, inquire not concerning

things, which, if they be declared unto you, may give you pain a ; but if ye
ask concerning them when the Koran is fent down, they will be declared un¬
to you : Goo pardoneth yoi'i as to thefe matters •, for God is ready to forgive,
ami gracious. People who have been before you formerly enquired concerning
them *, .and afterwards difbelieved therein. Goo hath not ordained any thing
concerning Bahira, nor Saiba, nor Wasila, nor HamP; but the unbelie¬
vers have invented a lie againft God : and the greater part of them do not
underftand. And when it* was faid unto them. Come unto that which God
hath revealed, and to the apoftle ; they anfwered. That religion which we
found our fathers to follow is fufficient for us. , What, though their fathers
knew nothing, and were not rightly diredled ? O true believers, take care of
your fouls. He who erreth fhall not hurt you, while ye are rightly directed':
unto God fhall ye all return, and he will tell you that which ye have done.
G true believers, let witneffes be taken between you, when death approaches
anv of you, at the time of making the. teftament ; let there he two witneffes, juft

' men, from among you d ; or two others of a different tribe or faith from your
felves \ if ye be journeying in the earth, and the accident of death be-
ial you. Ye fhall fhut them both up, after the afternoon prayer f , and they
fhall fwear by God, if ye doubt them , and they Jh all fay , We will not fell
our evidence for a bribe, although the perfon concerned be one who is related
t-o us, neither will we conceal the teftimony of God, for then fhould we cer-

a - inquire not concerning -things which if they be
.declared unto you may give you pain, &c.] The A-
mbs continually teazing their prophet withquef-
tions, which probably he was not always pre¬
pared to anfwer, they are here ordered to wait,
till God lhould think fit to declare his pleafure,
by fome farther revelation : and, to abate their
curiofity, they are told, at the fame time, that
very likely the anfwers would riot be agreeable
to their inclinations. Al Beidawi .fays, that
when the pilgrimage was fir ft commanded, So-
rdka Ebn Make asked Mohammed whether they
were obliged to perform it every year ? To this
queftion the prophet at firft turned a deaf ear;
but being asked it a fecond, and a third time,
heat laft faid. No: but if 1 bad faid, yes , it
would have become a duty , and if it were a duty , ye
would not be able to perform it ; therefore give me
no trouble as to things wherein 1 give you none :
whereupon this paiTage v/as revealed.

b God hath not ordained any thing concerning
Bahira, nor Saiba, nor Wasila, nor Hami, &c.]
Thefe were the names given by the pagan A -
rabi to certain camels or fheep which were turn¬
ed loofc to feed, and exempted from common
.fervices, in fome particular cafes ; having their
ears flit, or fome other mark, that they might
he known ; and this they did in honour of their

See the Prelim . Difi . §. V.

gods T. Which fuperftitions are here declared
to be no ordinances of God, but the inventions
of foolifh men.

c He who erreth fhall not hurt you, &c.] This was
revealed when the infidels reproached thofe who
embraced Mohammedifm and renounced their
old idolatry-, that;by fo doing they arraigned the
wifdom of their forefathers z.

d Two juft men from among you;] That is, of
your kindred, or religion.

c Or two others of a different tribe or faith ;]
They who interpret thefe words of perfons of
another religion,, fay they are abrogated, and
that the teftimony of fuch ought not to be re¬
ceived againft a Mojlem 3 .

f Ye Jkall Jhtct them both up after the afternoon
prayer, &c.] In -cafe there was any doubt, the
witneffes were to be kept apart from company,
left they fhould be corrupted, till they gave their
evidence, which they generallydid when the af¬
ternoon prayer was over ; becaufe that was the
time of people’s affembling in public, or, fay fome,
becaufe the guardian angels then relieve each 0-
ther, fo that there would be four angels to wit-
nefs againft them if they gave falfe evidence.
But others fuppofe they might be examined af¬
ter the hour of any other prayer, when there
was a fufficient affembly

2 Beidawi.

3 Idem .

A Idem,

Chap. 5

Al KORAN.

tainly be 0/ the number of the wicked. But if it appear that both have been
guilty of iniquity, two others fhall {land up in their place, of thofe who
have convicted them of faljhood , the two neareft in blood , and they fhall fwear
by God, faying. Verily our teftimony is more true than the teftimony ot
thefe two, neither have we prevaricated •, for then fhould we become of the
number of the unjuft. . This will be eafier, that men may give teftimony
according to the plain intention thereof, or fear leaft a different oath be given,
after their oath. Therefore fear God, and hearken •, for God diredleth not
the unjuft people V On a certain day b fhall God afiemble the apoftles, and
fhall fay unto them. What anfwer was returned you, when ye preached unto
the people to whom ye were fent ? They fhall anfwer. We have no knowledge,
but thou art the knower of fecrets c. When God fhall fry, O Jesus fonof
Mary, remember my favour towards thee, and towards thy mother; when
I ftrengthened thee with the holy fpirit d, that thou fhouldeft fpeak unto men
in the cradle, and when thou waft grown upe; and when I taught thee the
fcripture, and wifdom, and the . law, and the gofpel ; and when thou didft
create of clay as it were the figure of a bird, by my permiffion, and didft
breathe thereon, and it became a bird by my permiffion ; and thou didft
heal one blind from his birth, and the leper, by my permiffion ; and when
thou didft bring forth the dead from their graves, by my permiffion f ; and
when I with-held the children of Israel from killing thee », when thou hadft
come unto them with evident miracles, and fuchof them as believed not, ft id.
This is nothing but manifeft forcery. And when I commanded the apoftles

• • . * • - _ A

ofy

faying. Believe in me, and in my meffenger; they anfwered. We

lieve ;

* The occafion of the preceding pafTage is
ftid to have been this. Tamim al Dari and
Addi Ebn Tazzd, both Chrijlians , took a jour-
ney into Syria to trade, in company with Bodeil ,
the freed-man of Atnru Ebn al As , who was a
Mojlem. When they came to Damajcus , Bodeil
fell fick, and died ; having firft wrote down a
lift of his effedls on a piece of paper, which he
hid in his baggage, without acquainting his com¬
panions with it, and deftred them only to de¬
liver what he had to his friends of the tribe of
Sabm. The furvivors however fearching among
his goods, found a velTel of filver of confidera-
ble weight, and inlaid with gold, which they
concealed, and on their return, delivered the
reft to the deceafed’s relations; who finding the
hft of Bodeir s writing, demanded the veffel of
hiver of them, but they denied it ; and the af¬
fair being brought before Mohammed-, thefe words,
~'iZ- O true believers take witnefes, See. were re¬
vealed, and he ordered them to be fworn at the
pulpit in the mofque, juft as afternoon prayer
was over, and on their making oath that they
knew nothing of the plate demanded, difmifled
ftiC.cn. But afterwards the veflel- being found in

their hands, the S ah mites, fufpe&ing it was
Bodeir s, charged them with it, and they con-
fefled it was his, but infilled that they had
bought it of him, and that they had not pro¬
duced it, becaufe they had no proof of the bar¬
gain. Upon this they went again before Mo-
bammed, to whom thefe words. And if it ap¬
pear, &c. were revealed; and thereupon Amru
Ebn al As and al Motalleb Ebn Abi Refda , both
of the tribe of Sahm, flood up, and were fworn
againfl them ; and judgment was given accord¬
ingly x.

b On a certain day ;] That is, on the day of
judgment.

c We have no knowledge, &c.] That is. We are
ignorant whether our profelytes were fincere,
or whether they apoftatized after our deaths; but
thou well k no weft not only what anfwer they
gave us, but the fecrets of their hearts, and whe¬
ther they have fince continued firm in their re¬
ligion or not.

d See chap. 2. p. 1 2.
fc See chap. 3. p. 41.
r See ibid.
e Sec ibid. p. 42.

1 Idem.

98 Al KORAN. / Chap. 5.

lieve ; and do thou bear witnefs that we are refigned unto thee. Remember
when the apoftles faid, O Jesus Ton of Mary,. is thy Lord able to caufe a
table to defcend unto us from heaven * ? He anfwered, Fear God, if ye be
true believers. They faid. We defire to eat thereof, and that our hearts
may reft at eafe, and that we may know that thou haft told us the truth,
and that we may be witnefles thereof. Jesus the fon of Mary faid, O God
our Lord, caufe a table to defcend unto us from heaven, that the day of its
defcent may become a feftival day b unto us, unto the firft of us, and unto the
Lift of us, and a fign from thee ; and do thou provide food for us, for
thou art the beft provider. God faid. Verily I will caufe it to defcend unto
you ; but whoever among you fhall difbelieve hereafter, I will furely punilh
him with a punifhment, wherewith I will not punifii any other creature. And
when God fhall fay unto Jesus , at the lajl day , O Jesus fon of Mary, haft
thou faid unto men. Take me and my mother for two gods, befide God?
He fhall anfwer, Praife be unto thee 1 it is not for me to fay that which I
ought not ; if I had faid fo, thou wouldeft furely have known it: thou knoweft
what is in me, but I know not what is in thee ; for thou art the knower of
fecrets. I have not fpoken to them any other than what thou didft command
me; namely , Worfhip God, my Lord and your .Lord: and I was a witnefs
of their actions while I ftaid among them ; but fmce thou haft taken me to thy

felf,

turn to it ; at which the danders by being af¬
frighted, he caufed it to become as it was be¬
fore: that one thoufand three hundred men and
women, all affli&ed with bodily infirmities or
poverty, eat of thefe provifions, and were fatis-
fied; the fifh remaining whole as. it was at firft:
that then the table flew up to heaven in the fight
of all ; and every one who had partaken of
this food, were delivered from their infirmities
and misfortunes : and that it continued to de¬
fcend for forty days together, at dinner time, and
flood on the ground till the fun declined, and
was then taken up into the clouds. Some of the
Mohammedan writers are of opinion that this
table did not really defcend, but that it was on¬
ly a parable ; but moft think the words of the
Koran are plain to the contrary. A further tra¬
dition is, that feveral men were changed into
fwine for disbelieving this miracle, and attribut¬
ing it to magic art; or, as others pretend, for
Healing fome of the vidluals from off it 1 . Seve¬
ral other fabulous circumftances are alfo told,
which are fcarce worth tranfcribing

b A feftival day\\ Some fay the table defend¬
ed on a funday, which was the reafon of the
Chriftians obferving that day as (acred. Others
pretend this day isffill keptamong them as a very
great feuival; and it feems as if the liory h:d its
rife from an imperfeft notion of Cbrift's laft iup-
per, and the inftitution of the Eucharilt.

* Is thy Lord able to caufe a table to defcend
unto us from heaven , &c] This miracle is thus
related by the commentators. Jefus having, at
the requell of his followers, asked it of God,
a red table immediately defeended, in their fight,
between two clouds, and was fet before them ;
whereupon he rofe up, and having made the ab¬
lution, prayed, and then took off the cloth which
covered the table, faying, In the name of God, the
beft provider of food . What the provifions were,
with which this table was furnifhed, is a matter
wherein the expofitors are not agreed. One
will have them to be nine cakes of bread, and
nine fiflies ; another, bread and fiefli ; another,
all forts of food except ffefh ; another, all forts
of food, except bread and flefh ; another, all ex¬
cept bread and fifh ; another, one fifh which had
thetaileof all manner of food; and another, fruits
of paradife : but the moft received tradition is,
that when the table was uncovered, there ap¬
peared a fifh ready dreft, without feales or prick¬
ly fins, dropping with fat, having fait placed at
its head, and vinegar at its tail, and round it all
forts of herbs, except leeks, and five loaves of
bread, on one of which there were olives, on
the lecond honey, on the third butter, on the
fourth checfe,and on the fifth dried flefh. They
add, that Jefus ? at the requell of the apoftles,
fti ewed them another miracle, by reftoring the
fifh to lifej and caufing its feales and fins to re-

1 Idem , Al Thalabj.

2 V \ Mar r acc, in Ale, p . 238, &c.

Chap. 6. Al KORAN- 99

felf*, thou haft been the watcher over them ; for thou art witnefs of all
things. If thou punifh them, they are furely thy fervants ; and if thou for¬
give them, thou art mighty and wife. Goo will fay. This day fhall their ve¬
racity be of advantage- unto thofe who fpealc truth ; they (hall have gardens
wherein rivers flow, they fhall. remain therein forever : God hath been well-
pleafed in them, and they have been well-pleafed in him. This Jhall be great
felicity. Unto God belongeth the kingdom of heaven and of earth, and of
whatever therein is *, and he is almighty.

a Since thou haft taken me to thy felfi] Or, fine* riginal may be tranflated either way, I have
tbsu baft caufed me to die : but as it is a difpute , chofen the former expreflion, which leaves the
among the Mohammedans whether Chrift actually matter undecided.

died or not, before his affumption l, and the p-

* •

• * *

* See chap . 3. p. 43.

C H A P. VI.

m 9 %

' *'

Intitled , Cattle a ; revealed at Mecca1*.

I11 the name of the moft merciful God.

PRaife be unto God, who hath created the heavens and the earth, and

hath ordained the darknefs and thS^H^ht ; neverthelefs they who believe
not in the Lord, equalize other gods with him. It is he who hath created
you of clay ; and then decreed the term of your lives ; and the prefixed term
is with him c : yet do ye doubt thereof. He is God in heaven and in earth ;
he knoweth what ye keep fecret, and what ye publifh, and knoweth what
ye deferve. There came not unto them any fign, of the figns of their Lord, but
they retired from the fame •, and they have gainfaid the truth, after that it hath
come unto them : but a mefiage fhall come unto them, concerning that which
they have mocked atd. Do they not confider how many generations we have
deftroyed before them? We had eftablifhed them in the earth in a manner where¬
in we have not eftablifhed you*; we fent the heaven to rain abundantly up-

O 2 on

* This chapter is fo intitled, becaufe fome is, they fhall be convinced of the truth which
fuperftitious cuftoms of the Meccans , as to cer- they have made a jeft of, when they fee the pu-
tain cattle, are therein incidentally mentioned. nifhment which they fhall fuffer for fo doing,
b Except only fix verfes, or, fay others, three both in this world and the next ; or when they
verfes, which are taken notice of in the notes. fhall fee the glorious fuccefs of Mohammedifm.

c And then decreed the term of their lives ; * We had eftablilhed them in the earth , as we

and the prefixed term is with himl\ By the laft have not efiablijhed you c.] i- e. We had ble fled
term fome underftand the time of the refurrec- them with greater power, and length of prof-
tion. Others think that by the firft term is in- perity than we have granted you, O men of
tended the fpace between creation and death, Mecca 1 . Mohammed feems here to mean the
and by the latter, that between death and the ancient and potent tribes of and Thamud,
refurrc6tion. vV See2.

4 A mefiage fi:all come unto them /See-] That

* See the Prelim . Difc . §. I. p . 6, &-c-

1 ^/Beidawi.

ioo Al K 0 R A N. Gha f, 6.

• * • * ,

on them, and we gave them rivers which flowed under their feet : yet we

deftroyed them in their fins, a‘nd raifed up other generations after them. Al¬
though we had caufed to defcend unto thee a book written on paper, and
they had handled it with their hands, the unbelievers had furely faid. This is
no other than manifeft forcery. They faid, Unlefs an angel be fent down un¬
to him, we will not believe. But if we had fent down an angel, verily the
matter had been decreed % and they fhould not have been born with, by hav¬
ing time granted them to repent. And if we had appointed an angel for our
meffenger , we fhould have fent him in the form of a man b, and have cloath-
ed him before them, as they are cloathed. Other apoftles have been laughed
to fcorn, before thee, but the judgment which they made a jeft of, encompai-
fed thofe who laughed them to fcorn. Say, Go through the earth, and behold
what hath been the end of thofe, who accufed our prophets of impofture. Say,
Unto whom belongeth whatfoever is in heaven and earth? Say, Unto God.
He hath prefcribed unto himfelf mercy. He will furely gather you together
on the day of refurre£V.ion ; there is no doubt of it. . They who deftroy their
own fouls are thofe who will not believe. _ Unto him. A owing whatfoever hap-
peneth by night or by day ; it is he who heareth and knoweth. Say, Shall
I take any other protestor than God, the creator of heaven and earth, who
feedeth all and is not fed by any ? Say, Verily I am commanded to be the
firft who profefleth Islam % and it was faid unto me , Thou fhalt by no means
be one of the idolaters. Say, Verily I fear, if I fhould rebel againft my Lord,
the punifhment of the great day : from whomfoev.er it lhall be averted on
that day, God will have been mercitj^g^nto him ; this will be manifeft falvation.
If God affli<£t thee with any hurt : there is none who can take it off from
thee , except himfelf ; but if he caufe good to befal thee, he is almighty •, he
is the fupreme Lord over his fervants ; and he is wife and knowing. Say,
What thing is the ftrongeft in bearing teftimony d ? Say, God; he is v/itnefs
between me and you. And this Koran was revealed unto me, that I fhould
admonifh you thereby, and alfo thofe unto whom it fhall reach. Do ye real¬
ly profefs that there are other gods together with God ? Say, I do not pro-
fels this. Say, Verily he is one God ; and I am guiltlefs of what ye affociate
with him. They unto whom we have given the fcripture know our apoftle ,
even as they know' their own children e ; but they who deftroy their own fouls,
will not believe. Who is more unjuft than he who inventeth a lie againft

God,

* « < f

a Verily the matter had been decreed , &c.] That fupport it.
is to fay, As they, would not have believed, even c The JirJl.zvbo.profeJ}retbTttam;‘\rT\iat is, the
if an angel had defeended to them from heaven, firft of my nation. 1 .

God has ftiewn his mercy in not complying with d What thing is the Jlrongeft in bearing tejlimo-
their demands; for if he had, they would have ny9 &c.[J This paftage was revealed when the
fuffered immediate condemnation, and would Koreifh told Mohammed that they had asked .the
have been allowed no time for repentance. Jews and Chriftians concerning him, who af-

b JVe fhould have fent . hint in the form of a fured them they found no mention or defeription

As generally appeared to of him in their books of fcripture. Therefore

medj who, tho1 a prophet, was not able to bear faid they, who bears witnefs to thee, that thou art
the fight of him when he appeared in his, pjra- the apoftle of God 2 ?
per form, much lefs would others be able to ® See chap, z. p, 1 3.

* Idem, Jallalo’ddin.

q hap. 6. Al KORAN. ioi

God % or chargeth his figns with impofture ? Surely the unjuft fhall not
profper. And on the day of refurreEtion we will affemble them all ; then will
we fay unto thofe who affociated others with God , Where are your com¬
panions11, whom ye imagined to be thofe of God? But they fhall have no other
excufe, than that they fhall fay. By God our Lord, We have not been
idolaters. Behold, how they lye againft themfelves, and what they have
blafphejnoufy imagined to be the companion of God flieth from them c. There
is of them who hearkeneth unto thee when thou readefi the Koryak d •, but we
have caft vails over their hearts, that they fhould not underftand it, and a
deafnefs in their ears : and though they fhould fee all kinds of figns, they will •
not believe therein ; and their infidelity will arrive to that height that they will
even come unto thee, to difpute with thee. The unbelievers will fay. This
is nothing but filly fables of ancient times. And they will forbid others from
believing therein, and will retire afar off from it ; but they will deftroy
their own fouls only, and they are not fenfible thereof. If thou didft fee, when
they fhall be fet over the fire of hell ! and they fhall fay. Would to God we
miaht be fent back into the world •, we would not charge the figns of our Lord
with impofture, and we would become true believers : nay, but that is become
manifeft unto them, which.they formerly concealed0 ; and though they fhould
be fent back, into the world , they would furely. return to that which was for¬
bidden them •, and they are furely liars. And they faid. There is no other life
than our prefent life ; neither fhall we be, raifed again. But if thou couldft fee,
when they fhall be fet before their' Lor'd f ! He fhall fay unto them , Is not
this in truth come to pafs ? They fhall anfwer. Yea, by our Lord. God fhall
fay, Tafte therefore the punifhment due unto you , for that ye have difbelieved;
They are loft who reject as a falfhood the meeting of God in the next life ,
until the hour5 cometh fuddenly upon them. Then will they fay, Alas ! for
that we have behaved our felves negligently in our life time ; and they fhall carry
their burthens on their backs h ; will it not be evil which they fhall be loaden

with ?

* tV ho ir.venteth a lie againft God;] Saying
the angels are the daughters of God, and in-
terceilbrs for us with him, &c 1 •

b Your companions ;] i. e. Your idols and falfe
gods.

c And what they have blafphemoiijly imagined
flieth from them;'] "That is, their imaginary dei¬
ties prove to be nothing, and diiappear like
vain fantoms and chiniceras.

d The perfons here meant were Abu Sofldn , al
W.aluiy al Nodar , Otba, Abu Jahl, and their
comrades, who went to hear Mohammed repeat
feme, of the Koran \ and Nodar being asked what
he faid, anfwered, with an oath, that he knew
not, only that he moved his tongue, and. told a
parcel of foolifhltories, as he had done to them2.

e That is become manifejl unto them which they
formerly coticealcd ;] viz. Their hypocrify and

1 ^/Beidawi.

ftv i 7 .

vile, actions: nor does their promife proceed
from any iincerc intention of amendment, but
from the anguifh and mifery of their con¬
dition 3 .

1 When they fall be fet before their Lord,
viz. In order for judgment,
s The hour,] The la It day is here called the
Hour , as it is in feripture 4; and the preceding
cxpreflioti of meeting God on that day is alfo a-
greeable to the fame s .

h They jhall carry their burthens on their backs ,
&c.] When an infidel comes, forth from hrs
grave, fays Jallalo'ddin, his works ihall be re¬
prefen ted to him under the . uglieft form that
ever he. beheld, having a moll deformed coun¬
tenance, a filthy fmell, and a difagreeable voice;
fo that he fhall cry out, Go \y defend me from

thee?

< x Th.\

2 Idem.

* Idem,

* i Jdn v, &o.

102

At KO RAN. Chap. 6.

with ? This prefent life is no other than a play and a vain amufement ; but
furely the future manfion Jhall be better for thofe who fear Goo: will they not
therefore underhand ? Now we know that what they fpeak grieveth thee : yet
they do not accufe thee of falfehood but the ungodly contradict the figns of
God h And apoftles before thee have been accounted liars : but they patient¬
ly bore their being accounted liars, and their being vexed, until our help came
unto them •, for there is none who can change the words of God : and thou haft
received fome information concerning thofe who have been formerly fent from
him*. If their averfion to thy admonitions be grievous unto thee, if thou canft feelt
out a den whereby thou may eft penetrate into the inward parts of the earth, ora
ladder by which thou mayefi afeend into heaven, that thou mayeft fhew them a
fign, do fo, but thy fcarch will be fruitlefs ■, for if God pleafed he would bring
them all to the true direction: be not therefore one of the ignorant0. He
will give a favourable anfwer unto thofe only who fhall hearken with attention'.
and God will raife the dead ; then unto him fhall they return. The inf dels
fay, Unlels fome fign be fent down unto him from his Lord, we will not be¬
lieve : anfwer, Verily God is able to fend down a fign: but the greater part
of them know it notd. There is no kind of beaft on earth, nor fowl which
fiieth with its wings, but the fame is a people like unto you e ; we have not o-
mitted any thing in the book f of our decrees : then unto their Lord fhall they
return2. They who accufe our figns of fallhood, are deaf and dumb, walking
in darknefs : God will lead into error whom he pleafeth, and whom he plea-

feth

thee, what art then , I never fazo any thing more
act eft able P To which the figure will anfwer, Why
doft thou wonder at my ugl inefs ? I am thy evil
works 1 ; thou didft ride upon me, zuhile thou waft
in the world. , but now will I ride upon thee . and
\ thou Jhalt carry me. And immediately it (hall
get upon him ; and whatever he ihull meet fhall
terrify him, and fay. Hail , thou enemy of God,
thou art he zoho was meant by (thefe words of the
Koran) and they Jhall carry their burthens , See * .

a 'They do not accufe thee of falfhood , but the
ungodly contraditt the figns of God;] That is, it
-is not thou but God whom they injure by their
impious gainfaying of what has been revealed
to thee. It is laid that Abu Jahl once told Mo¬
hammed, that they did not accufe him of falfhood,
becaufe lie was known to be a man of veracity,
but only they did not believe the revelations
which he brought them; which occafioned this
?.paffage 3 .

b And thou haft received fome information con -
■cerning thofe who have been formerly fent from him ;]
i. e. Thou haft been acquainted with the ftories
of levcral of the preceding prophets ; what perfe-
cutions they fuffered from thofe to whom they
were fent, and in what manner God fupported
them and punifhed their enemies, according to

1 See Milton’/ Par adtfe loft, book II. v. 737, (Ac.
* .Idem. * Idem.

his unalterable promife 4\

£ In this paffage Mohammed is reproved for
his impatience, in not bearing with the obftina-
cy of his countrymen, and for his indifereet de-
fire of effefting what God hath not decreed,
namely, the converfion and falvation of all
men 1 .

d The greater part of them know it not'd] Being
both ignorant of God’s almighty power, and
of the confequence of what they ask, which
might prove their utter deftru&ion.

c A people like unto you;] Being created and
preferved by the fame omnipotence and provi¬
dence as ye are.

f We have nut omitted a?iy thing in the book , See. }
That is, in the preferved table , wherein God's
decrees are written, and all things which come to
pafsin the world, as well the moft minute as the
more momentous, are exactly regiftred 6.

e I hen unto their Lord ftp all they return'd]
For, according to the Mohammedan belief, the
irrational animals will alfo be reftored to life at
the refurre&ion, that they may be brought
to judgment, and have vengeance taken on them
for the injuries they did one another while in
this world 7 .

3 Al Beidawx.

See alfo ch. 3. p. 55.

See the Prelim . Difc. §. IV. p . 103. 7 See, ib.p . S6.

Chap. 6. Al KORA JV. 103

feth he will put in the right way. Say, What think ye ? if the punifhment of
God come upon you, or the hour of the refurreCtion come upon you, will ye call
upon any other than God, if ye fpeak truth ? yea, him fhall ye call upon, and
he (hall free you from that which ye fhall ask him to deliver you from, ifheplea-
feth ; and ye fhall forget that which ye affociated with him \ We have al¬
ready fent mejfengers unto fundry nations before thee, and we affiidted them
with trouble and adverfity that they might humble themfelves : yet when the
affliction which we fent came upon them, they did not humble themfelves ;
but their hearts became hardened, and Satan prepared for them that which
they committed. And when they had forgotten that concerning which they
had been admonifhed, we opened unto them the gates of ail things b ; until,
while they were rejoicing for that which had been given them, we fuddenly laid
hold on them, and behold, they were feized with defpair; and the utmoft part
of the people which had aCted wickedly, was cut off : praife be unto God,
the Lord of all creatures ! Say, What think ye ? if God fhould take away
your hearing and your fight, and fhould feal up your hearts •, What god be¬
sides God, will reftore them unto you ? See how varioufly we fliew forth the
figns of God’S unity c ; yet do they turn afide from them. Say unto them , What
think ye ? if the punifhment of God come upon you fuddenly, or in open view'1;
will any perifh, except the ungodly people ? We fend not our meffengers o-
therwife than bearing good tidings and denouncing threats. Whofo therefore
fhall believe and amend, on them fhall no fear come, neither fhall they be
grieved : but whofo fhall accufe our figns of falfhood, a punifhment fhall
fall on them, becaufe they have done wickedly. Say, I fay net unto you. The
treafures of God are in my power : neither do I fay , I know the fecrets of
God : neither do I fay unto you, Verily I am an angel : I follow only that
which is revealed unto me. Say, Shall the blind and the feeing be held equal ?
do ye not therefore confider P Preach it unto thofe who fear that they fhall be
affembled before their Lord : they fhall have no patron nor interceffor, except
him •, that peradventure they may take heed to themfelves. Drive not away
thofe who call upon their Lord morning and evening, defiring to fee his face c ;

* Ye fhall forget that which ye affociated with

himy ] That is, Ye fhall then for fake your

falfegods, when ye fhall be effedlually convinced

that God alone is able to deliver you from eter-

nal punifhment. But others rather think that
this forgetting will be the cfFcft of the diflrefs
and terror which they will then be in r.

b We opened in: to them the gates of all things
Tint is, we gave them all manner of plenty ;
that fince they took no warning by their afflic¬
tions, their profperity might become a fnarc to
them, and they might bring down upon them¬
felves fwifter deftrutlion.

How varioufly we fhezo forth the Jigtis, See ]
Laying them before you in different views, and
making nfc of arguments and motives drawn
from various confidcrations.

Suddenly or in open view 5] That is, fa vs a l
Beidawi , either without any previous notice,
or after iomc warning given.

c Drive not away thofe who call upon their
Lord, &d] Thcfe words were occafioned
when the Korcifb defired Mohammed not to ad¬
mit the poor or more inferior people, fuch as
Am war, Soheib , Jfhobbab , and Salman , into his
company, pretending that then they would
come and difeourfe with him \ but he re-
fufing to turn away any believers, they infilled
at lea ft that he fhould order them to rife up and
withdraw when they ca me, which he agreed to do.
Others fay, that the chief men of Mecca expelled
all the poor out of their city, bidding them go
to Mohammed which they did, and offered to

embrace.

1 Al Beidawi.

jo 4 ^-l H 0 R A H. Chap. 6.

it belongeth not unto thee to pafs any judgment on them % nor doth it be¬
long unto them to pafs any judgment on thee: therefore if thou drive
them away, thou wilt become one of the unjuft. Thus have we proved fome
part of them by other part, that they may fay, Are thefe ,the people among
us unto whom God hath been gracious b? Doth not God raoft truly know
tbofe who are thankful? And when they who believe in our figns fhall come
unto thee, fay. Peace be upon you. Your Lord hath prefcribed unto him-
felf mercy •, lo that whoever among you worketh evil through ignorance, and
afterwards repenteth, and amendeth ; unto him will he furely be gracious and
merciful. Thus have we diftinftly propounded our figns, that the path of the
wicked might be made known. Say, Verily I am forbidden to worfhip the
falfe deities which ye invoke, befides God. Say, I will not follow your de¬
fires •, for then fhould I err, neither fhould I be one of thofe who are rightly
directed. Say, I behave according to the plain declaration which I have re¬
ceived from my Lord ; but ye have forged lies concerning him. That which
.ve defire fhould be haftened, is not in my power c: judgment belongeth only
unto God •, he will determine the truth •, and he is the belt difcerner. Say, If
what ve defire fhould be haftened were in my power, the matter had been de¬
termined between me and you d: but God well knoweth the unjuft. With
him are the keys of the fecret things none knoweth them befides himfelf : he
•knoweth that which is on the dry land and in the fea; there falleth no leaf,
but he knoweth it ; neither is there a fingle grain in the dark parts of
:the earth, neither a green thing, nor a dry thing, but it is written in the
perfpicuous book0. It is he who caufeth you to fleep by night, and
knoweth what ye merit by day; he alfoawaketh you therein, that the prefix¬
ed term of your lives may be fulfilled ; then unto him fhall ye return, and
he fhall declare unto you that which ye have wrought. He is fupreme -over
•his fervants, and fe.ndeth the guardian angels to watch over you f, until, when
death overtaketh one of you, our meffengers E caufe him to die •, and they will
not negledt our commands. Afterwards fhall they return unto God, their true
Lord : doth not judgment belong unto him ? he is the mod quick in taking

embrace his religion but he made fome diffi¬
culty to receive them, fufpeCting their motive to
be neceffity, and not real conviction where¬
upon this paflage was revealed.

a It belongeth ?iot unto thee to pafs any judgment
on them , &c.] i. e. Rafhly to decide whether
their intentions be fincere or not ; fince thou
canfl not know their heart, and their faith may
pofiibly be more firm than that of thofe who
jivould perfuade thee to difeard them.

b Thus have zue proved fome part of them by
other part , &c.] That is to fay, the noble by
thofe of mean extraction, and the rich by the
,poor; in that God chofe to call the latter to the
faith before the former2.

c That zvhich ye deft re jhould be haflened , is not

1 Idem, Jallalo’ddiw % I idem,

■prelim. Dife . j. IV. p. 72.

in my pozver, &c.] This pafTage is an anfvvcr to
the audacious defiances of the infidels, who
bid Mohammed , if he were a true prophet, to
call for a fhower of {tones from heaven, or fome
other fudden and miraculous punifhment, to
deftroy them 3.

4 The matter had been determined For I
fhould e’re now have deftroy cd you, out
of zeal for God’s honour, had it been in my
power

c In the perfpicuous book ;] i. e. The preferved
table, or regifter of God’s decrees.

' f See the Prelim. Difc. SeCt. IV. p. 88, 89.

c Our meffengers j] That is, the angel ot death
and his afiiftants 5 .

3 -^Beidawi. 4 Idem . * See the

Chap. 6. Al KORAN, \

an account*. Say, Who delivereth you from the darknefs b of the lam' and
of the fea, when ye call upon him humbly and in private, faying , V< ily if
thou deliver us c from thefe dangers, we will furely be thankful ? Say, Gv_~
delivereth you from them, and from every grief of mind ; yet afterwards ye
rrive him companions'1. Say, He is able to fend on you a punifhment from,
above youe, or from under your feet f, or to ingage you in difienfion, and
to make fome of you tafte the violence of others. Obferve how varioufly
we fhew forth our figns, that peradventure they may underftand. This peo¬
ple hath accufed the revelation which thou haft brought of falfhood, although
it be the truth. Say, I am not a guardian over you : every prophecy hath
its fixed time of accomplifhment and ye will hereafter know it. When thou
feeft thofe who are ingaged in cavilling at, or ridiculing our figns ; depart from
them, until they be ingaged in fome other difeourfe :and if Sat an caufe thee to
forget this precept, do not fit with the ungodly people, after recolledtion. They
who fear God are not at all accountable for them, but their duty is to remem¬
ber, that they may take heed to themfelves 8. Abandon thofe who make their
religion a fport and a jeft ; and whom theprefent life hath deceived: and ad-
monifii them by the Kor^ost, that a foul becometh liable to deftruftion for
that which it committeth: it (hall have no patron nor interceffor befides God;
and if it could pay the utmoft price of redemption, it would not be accepted
from it. They who are delivered over to perdition for that which they have
committed, fhall have boiling water to drink, and fhall fuff'er a grievous
punifhment, becaufe they have difbelieved. Say, Shall we call upon that, be¬
fides God, which can neither profit us nor hurt us ? and fhall we turn back
on our heels, after that God hath directed us ; like him whom the devils have
infatuated, wandring amazedly in the earth, and yet having companions who
call him to the true direction, faying. Come unto us? Say, The direction of
God is the true diredlion : we are commanded to refign ourfelves unto the
Lord of all creatures ; and it is alfo commanded us, faying, Obferve the ftated
times of prayer, and fear him ; for it is he before whom ye fhall be aflembled.
It is he who hath created the heavens and the earth in truth ; and whenever
he faith unto a thing , Be, it is. His word is the truth ; and his will be the
kingdom on the day whereon the trumpet fhall be founded h : he knoweth

P what-

as happened to Korahy or (as the Mohammedans
name him) Karuzi 2.

s Thofe who fear Go d are not accountable for
them , &c. ] And therefore need not be troubled
at t lie indecent and impious talk of the infidels;
provided they take care not to be infefled by
them. When the preceding pafiage was re¬
vealed, the M'fcms told their prophet, that if
they were obliged to rile up whenever the ido¬
laters fpoke irreverently of the Koran , they
could never fit quietly in the temple, nor per-
iorm their devotions there ; whereupon thefe
words were added

h See the Prelim. Diic. Sect. IV. p. 72, and

Sc, &V.

3 Sec the Prelim. Difc. Se£l. IV. p. 88, 89.
b The darknefs ;1 That is, the dangers and
d.ftrefies.

Jf thou deliver us f] The Cufic copies rend
it in the third perfon, if he deliver us9 &c.

d Yet afterzoards ye give him companions ;] Re¬
turning to your old idolatry.

A punijh??icnt from above you 5] That is. by
florins Irom heaven, as he deflroyed the unbe¬
lieving people of Noah, and of Lot , and the ar-
ni>’ °t Abrahtiy the lord of the elephant 1 .

' Or from under your feet ;] Either by drown-
ing you, as he did Pharaoh and his hoft, or
cauhng the earth to open and fwallow you up.

1 Al Be 1 d aw 1.

2 Idem

5 Plenty Jallai. oTmmn.

io6 Al KORAN. Chap. 6.

whatever is fecretr, and whatever is public ; he is the wife, the knowing. Call
to mind when Abraham faid unto his father Azer 3, Doft thou take images for
gods'5? Verily I perceive that thou and thy people are in a manifeft error..
And thus did we fhew unto Abraham the kingdom of heaven and earth, that
lie might become one of thofe who firmly believe c. And when the night over-
ihadowed him, he law a flar, and he faid. This is my Lord11 ; but when it
fet, he faid, I like not gods which fet. And when he faw the moon rifing,.
he faid. This is my Lord ; but when hefawit fet, he faid, Verily if my Lord
diredl me not, I fhall become one of the people who go affray. And when he faw
the fun rifing, he faid, This is my Lord, this is the greateft •, but when it fet,
he laid, O my people, verily I am clear of that which ye afiociate with God ; I
diredt my face unto him who hath created the heavens and the earth ; I am or¬
thodox, and am not one of the idolaters. And his people difputed with him:
and he faid, "Will ye difpute with me concerning God ? fince he hath now
directed me, and I fear not that which ye affociate with him , unlefs
that my Lord willeth a thing ; for my Lord comprehendeth all things by

his

a Az er . ] This is the name which the Mo¬
hammedans give to Abraham's father, named in.
feripture Terah. However fome of their writers
pretend that Azer was the Ton of Terah 1 , and
£)’ Her be tot fays that the Arabs always diftinguifli
them in their genealogies as different perfons ;
but that becaufe Abraham was the fon of Terah
according to Mofes, it is therefore fuppofed [by
European writers] that Terah is the fame with
the Azer of the Arabs 2 . How true this ob-
fervation may be in relation to fome authors,
I cannot fay, but I am fure it cannot be true
of all ; for ievcral Arab and Turkijh writers ex¬
prefly make Azer and Terah the fame Perfon 3 .
Azery in ancient times, was the name of the
planet Mars , and the month of March was fo
called by the moll ancient Perjians ; for the
word originally fignifying fire (as it flill does)
it was therefore given by them and the Chalde¬
ans to that planet +, which partaking, as was
llippofed, of a fiery nature, was acknowledged
by the Chaldeans and AJfyrians as a god or
planetary deity, whom in old times they wor¬
shipped under the form of a pillar : whence
Azer became a name among the nobility, who
clleemed it honourable to be denominated from
their gods s . and is found in the compo/Ition
or fevcral Babvfoni/b names. For thefe reafons
a iearncu author fuppoics Azer to have been the
heathen name of Terah , and that the other was

given him on his converfion Al Beiddivl
confirms this conjedlure, faying that Azer was
the name of the idol which he worfhipped. It
may be obferved that Abraham's father is alfo
called Zarah in the Talmud, and Athar by Eif chins ,

b Do ye take i triages for gods />] That Azer or
Terah was an idolater, is allowed on all hands ;
nor can it be denied, fince he is cxprclly faid in
feripture to have ferved llrange gods 7. The
eaflern authors unanimoufly agree that he was
a flatuary, or carver of idols ; and he is repre-
fented as the firfl who made images of clay,
pictures only having been in ufe before s , and
taught that they were to be adored as gods 9 .
However we are told his employment was a
very honourable one IO,and that he was a great
lord, and in high favour with Nimrod , whofe
fon-in-law he was 1 1 , becaufe he made his idols
for him, and was excellent in his art. Some
of the Rabbins fay Terah was a prieft, and chief
of the order 1 2.

c And thus zoe Jhezued Abraham the kingdom of
heaven and earth, &c.] That is, we gave him a
right apprehenfion of the government of the
world and of the heavenly bodies, that he
might know them all to be ruled by God,
by putting him on making the following reflec¬
tions.

6 He Jazv a flar , and he faid. This is m v Lord,

£sV.] Since Abraham's parents were idolater.;,

Tar i kb Mmtakhab, apud DTTerbel. Bib!. Orient, p. \z.

2 D’H E r b e L. ib id.

TIeidawi, Jallalo’ddin, Yahya, Ebn Shoiinah, Mirat Kainat, fde.
bang f eh am fir i, apud Hyde dc r el. vet. Per fir. p. 68. + Hyde, ibid. p. 63.

P‘ ^4* 6 dde?*!, ibid. p. 62. 7 JoJb. xxiv. 2, 14. 8 Epiphan. adv. Hmr. l.\. p

V. etiam Phrr-

s Idem ;’L

- p

'J Suidas f n L ex ico , von ? ^ $ 0 « ^ .
ftp. 12 Shalflecl. hakkab. p. cyp-

10 V . Hyde, ubi fipra , p. 63.

11 D’Hercel. uii

Chap. 6. Al KORUN'. 107

£0 knowledge3: will ye not therefore confider? And how fhould I fear that
which ye affociate with God , fince ye fear not to have affociated with God
that concerning which he hath fent down unto you no authority ? which there¬
fore of the two parties is the more fafe, if ye underftand aright ? They who
believe, and clothe not their faith with injuftice b, they fhall enjoy fecurity,
and they are rightly directed. And this is our argument wherewith we fur-
nifhed Abraham that he might make ufe of it againft his people : we exalt un¬
to degrees of wifdom and knowledge whom we pleafe; for thy Lord is wife and-
knowing. And we gave unto him Isaac and Jacob ; we directed them both:
and Noah had we before directed, and of his pofterity c David and Solomon
and JoBd, and Joseph, and Moses, and Aaron: thus do we reward the
righteous : and .Zachari as, and John, and Jesus, and Elias0 ; all of them were
upright men: and Ismael, and Elisha f, andJoNAsg, and Lot11; all thefc
have we favoured above the reft of the world ; and alfo divers of their fathers,

P 2 and

n Teems to be a neceffary confequence that him-
fclf was one alfo in his younger years ; the
fcripture not obfcurely intimates as much 1 ; and
the Jews themfelves acknowledge it At
what age he came to the knowledge of the true
God and left idolatry, opinions are various.
Some JezviJb writers tells us, he was then but
three years old5, and th z Mohammedans likewife
iup pole him very young, and that he asked his
father and mother feveral fhrewd queilions when
a child 4. Others however allow him to have
been a middle-aged man at that time s . Mai-
vionio.es , in particular, and R. Abraham Zac nth
think him to have been forty years old, which
age is alfo mentioned in the Koran, But the
general opinion of the Mohammedans is, that he
was about fifteen or fixteen 6 . As the religion
wherein Abraham was educated, was the Sabian ,
which confided chiefly in the worfliip of the
heavenly bodies 7 , he is introduced examining
their nature and properties, to fee whether they
had a right to the worfliip which was paid
them or not ; and the firfl: which he obferved
was the planet Venus , or, as others will have it,
Jupiter * . This method of Abraham's attain¬
ing to the knowledge of the fupreme Creator
of all things, is conformable to what JoJephtis
writes, viz,. That he drew his notions from the
changes which he had obferved in the earth and
the Tea. and in the fun and the moon, and the
red of the celedial bodies ; concluding that
they were fuhjedl to the command of a fu-
pcrior power, to whom alone all honour and

thanks are due 9. The dory itfelf is certainly
taken from the Talmud I0. Some of the com¬
mentators however fuppofe this reafoning of
Abraham with himfelf wa.s not the firfl means of
his converfion, but that he ufed it only by way of
argument to convince the idolaters among
whom he then lived.

a I J ear not what ye officiate with him ; unlefs
that my Lord zvil/eth a thing , &c.] That is,
I am not afraid of your Life gods, which can¬
not hurt me, except God permitteth it, or is
plea fed to afHidl me himfelf.

b Inj ujl l ce ; ] By injudice, in this place, the
commentators underftand idolatry, or open re¬
bellion againft God.

c Of' bis pojierity ;] Some refer the relative
his, to Abraham, the perfon chiefly fpoken of
in this paftage ; feme to Noah, the next antece¬
dent, becaufe Jonas and Lot were not (fay they)
of Abraham's feed : and others luppofe the per-
fons named in this and the next verfe are to be
underilood as the defendants of Abraham , and
thofe in the following verfe, as thofeof Noah 1 1 m
d Job.] The Mohammedans fay he was of the
race of EJau. See chap. 21, and 38.
c Ellas.’] See chap. 37.

f E/l/ha.] This prophet was the fuccefTor of
Ellas, and as the commentators will have it,
the fon of Okhtfib ; tho' the fcripture makes him
the fon of S hap hat.

s Jonas. J See chap, 10, 21, and 37.

*' Lot.] See chap. 7, iffc.

1 V. Joflo. xxiv. 2, 14. and Hyde, ubl fup. p. 59. 2 Joseph. Ant. I 1. c. 7. Maim on. More

Nev. part 3. c. 29. iff Tad Hazza/c. dc Id. c. 1, iffc. 5 Tan chum a, Talmud, Nedarlm, 32, i.
Iff apud Maimon. Tad buzz, ubl J'up. A V. D’Herbel. Bib/. Orient. Art. Abraham. s Mai-
mon. ubl Jup. R. Abr. Zacuth in Sc fen JucbaJh :, Sha/jhcl. hakkab, iffc. 6 V. Hyde, ubl fup. p,
60, 61. (ff Hotting, Smegma Orient, p. 290, iff c. Gened r, In Chron. 7 See the Prelim.
Difc. §. I. p. 14. s J/Beidawi. 9 Joseph. Am. L 1. c. 7. 10 R. Beciial

'd MUrajh, V. Bartolocc. Biel. Rabb. part, 1. p. 640. JJ A l Be id.

1 08 Al K 0 R A N. Chap. 6..

and their iffue, and their brethren and wechofe them, and direfted them into
the right way. This is the direction of God, he diredteth thereby fuch of his
fervants as he pleafeth ; but if they had been guilty of idolatry, that which
they wrought would have become utterly fruitlefs unto them. Thok were the
perfons unto whom we gave the fcripture, and wifdom, and prophecy ; but
if thefe* believe not therein, we will commit the care of them to a peo¬
ple who fhall not difbelieve the fame. Thofe were the perfons whom God
hath directed, therefore follow their direction. Say unto the inhabitants of
JVIeccm, I ask of you no recompenfe for preaching the Korean ; it is no o-
ther than an admonition unto all creatures. They make not a due eftimati-
on of God b, when they lay, God hath not fent down unto man any thing at
allc: Say, Who fent down the book which Moses brought, a light and a
direction unto men ; which ye tranfcribe on papers, whereof ye publifh fome
part , and great part whereof ye conceal ? and ye have been taught by Moham¬
med what ye knew not, neither your fathers. Say, God fent it clown : then leave
them to amufe themfelves with their vain difcourfe. This book which we have
fent down, is bleflfed ; confirming that which was revealed before it; and is de¬
livered unto thee that thou mayeft preach it unto the metropolis of Mecc^a and
to thole who are round about it. And they who believe in the next life, will
believe therein, and they will diligently obferve their times of prayer,. Who is
more wicked than he who forgeth a lie concerning God d? or faith, This was
revealed unto me ; when nothing hath been revealed unto him c ? and who
faith, I will produce a revelation like unto that which God hath fent down f?

4 Thefe ;] That is, the Koreijh r.
b They make not a due eft i mat ion of G o d,
isfe.'] That is, they know him not tritely, nor
h-ave juft notions of his goodnefs and mercy
towards man. The perfons here meant, accord¬
ing to ibme commentators, are the Jews , and
according to others, the idolaters 2.

This verfe and the two next, as Jallalo'ddin
thinks, were revealed at Medina.

c God hath not fent down unto man any thing ,
&c.] By thefe words the Jews (if they were
the perfons meant) chiefly intended to deny
the Koran to be of divine revelation : tho’ they
might in ftridtnefs infill that God never re¬
vealed, or fent down, as the Koran exprefles it,
any real compofition or material writing from
heaven, in the manner that Mohammed pre¬
tended his revelations were delivered if we
except only the decalogue ; God having left to
the infpired pen men, not only the labour of
'writing, but the liberty, in a great meafure at
ieaft, of putting the truths into their own words
and manner of cxpreflion.

Who is more unjuft than he who forgeth a lie

1 Idem. * Idem . * See the Prelim .

i Al Beidawu 6 See the Prelim . Dfc.

concerning G oo, tsfe. ] Falfely pretending to
have received revelations from him ; as did
Mofeilama , al Afwad al Anft, and others.

c Or faith. This was revealed unto me ; when
noth big hath been revealed unto him ;] As did
Abdci ll ah Ebn Saad Eb?i Abi Sarah , who for
fome time was the prophet’s amanuenfls, and
when thefe words were dictated to him as re¬
vealed, viz . We created man of a purer kind of
clay. See. 4, cried out, by way of admiration,
Blejfcd be God, the be ft Creator ! and being
ordered by Mohammed to write thefe words
down alio, as part of the infpired pafiage, be¬
gan to think himfelf as great a prophet as his
mailer * . Whereupon he took upon himfelf
to corrupt and alter the Koran according to his
own fancy, and at length apollatizing, was one
of the ten who were proferibed at the taking of
Mecca 6 , and narrowly cfcapcd with life on his
recantation, by the. interpofition of Oilman Ehn
Aft an, whofe. fofter- brother he was 7 .

1 And who faith , I will produce a revelation ,
&c.] For fornc Arabs, it fee ms, had the vanity

Dfc. §. III. p. 64, (Ac. 4 Koran, chap. 23.
P'SS' 7 K* AbuTfed. Fit. Mob. p. 109.

Chap- 6. Al K O R A IA. 109

If thou didft fee when the ungodly are in the pangs of death, and the angels*
reach out their hands, faying, Caft forth your fouls; this day fhall ye receive
an ignominious punhhment for -that which ye have falfely fpoken concerning.
God i and becaufe ye haye proudly rejedted his figns. And now are ye come
unto us alone b, as we created you at fi-rft c , and ye have left that which we
had bellowed on you, behind your backs •, neither , do we fee with you your
interceflors d, whom ye thought to have been partners with God among you :
now is the relation between you cut off, and what ye imagined hath deceived you V
God caufeth the grain, and the date-ftone to put forth : he bringeth forth-
the living from the dead, and he bringeth forth the dead from the living f..
This is God. Why therefore are ye turned away from him ? He caufeth die
morning to appear *, and hath ordained the night for reft, and the fun and
the moon for the computing of time. _ This is the difpofition of the mighty,
the wife God. It is he who hath ordained the ftars for you, that ye may be
directed thereby in the darknefs .of the land and of the fea. We have clearly
fhewn forth our figns, unto people who underftand. Tt is he who hath pro¬
duced you from one foul •, and hath provided for you a fure receptacle and a-
repofitory s. We have clearly fhewn forth our figns, unto people who are
wife. It is he who fendeth down water from heaven, and we have thereby
produced the fpringing buds of all things, and have thereout produced the
green thing, from which we produce the grain growing in rows, and palm-trees,
fromwhofe branches proceed cluftersof dates hanging clofe together ; and gardens-
of grapes, and olives, and pomegranates, both like and unlike to one another.
Look on their fruits, when they bear fruit, and their growing to maturity.
Verily herein are figns, unto people who believe. Tet they have fct up the
genii h as partners with God, although he created them : and they have fulfe-
]y attributed unto, him fons and daughters 5 „ without knowledge. Praife be
unto him •, and far be that from him which they attribute unto him! He is the
maker of heaven and earth : how fhould he have iffue fince he hath no confort?
he hath created all things, and he is omnifcient. This is God your Lord-, there
is no God but he, the creator of all things : therefore ferve him ; for he taketh
care of all things. The fight comprehendeth him not, but he comprehendeth.

the

to imagine, and gave out, that if they pleafed,
they could write a book nothing inferior to the
Kora n.

a See before, p. 104. not. .*>
b Alone ;] That is, without your wealth,
your children, or your friends, which ye fo
much depended on in your life time.

As we created you at i. e. Naked and

hclplefs.

Tour inter cejfors ;] Or falfe gods.

* What ye imagined , &c.] Concerning the
interceffion of your idols, or the disbelief of
future rewards and punifhments.

f See chap. 3. p. 38.

5 A Jure receptacle and a repofitory ;] Namely,

in the- loins of your fathers, and the wombs of
your mothers 1 .

h Genii J] This word fignihes properly the
genus of rational, invijible beings, whether an¬
gels, devils, or that intermediate ipecies ufu-
ally called genii. Some of the commentators
therefore, in this place, underhand the angcJs,
whom the pagan Arabs worfhipped ; and others
the devils, either becaufe they became their
fervants by adoring idols at their mitigation*
or elfe becaufe, according to the Magian fyf-
tem, they looked on the devil as a fort of
creator, making him the author and principle
of all evil, and God the author of good only2,

1 See the Prelim. Difcourfe, p. 17, and 39,

1 Al Beidawi.

2 Idem ,

AIK ORAN. Chap. 6.

the fight ; he is the gracious % the wife. Now have evident demonftrations
come unto you from your Lord ; whofo feeth them , the advantage thereof will
redound to his own foul : and whofo is wilfully blind, the conference will be
to himfelf. I am not a keeper over you. Thus do we varioufly explain our
figns •, that they may fay. Thou haft ftudied diligently b ; and that we may
declare them unto people of underftanding. Follow that which hath been
revealed unto thee from thy Lord ; there is no God but he : retire therefore
from the idolaters. If God had fo pleafed, they had not been guilty of ido¬
latry. We have not appointed thee a keeper over them ; neither art thou a
guardian over them. Revile not the idols which they invoke befides God, left
they malicioufly revile God, without knowledge. Thus have we prepared for
every nation their works : hereafter unto God fhall they return, and he Ihall
declare unto them that which they have done. They have fworn by God, by
the moll: lolemn oath, that if a fign came unto them, they would certainly
believe therein: Say, Verily figns are in the power of God alone ; and heper-
mittethyou not to underftand that when they come, they will not believec. And
we will turn afide their hearts and their fight/nwz the truth , as they believed
not therein d the firft time •, and we will leave them to wander in their error.

VIII. *And though we had fent down angels unto them, and the dead had fpoken

unto them, and we had gathered together before them all things in one views ;
they would not have believed, unlefs God had fo pleafed : but the greater
part of them know it not. Thus have we appointed unto every prophet an
enemy •, the devils of men, and of genii : who privately fuggeft the one to
the other fpecious difeourfes to deceive ; but if thy Lord pleafed, they would
rot have done it. Therefore leave them, and that which they have falfely ima¬
gined ; and let the hearts of thofe be inclined thereto, who believe not in the
life to come •, and let them pleafe themfelves therein, and let them gain that
which they are gaining. Shall I feek after any other judge befides God to
judge between us? It is he who hath fent down unto you the book of the
Korean diftinguifhing between good and evil ■, and they to whom we gave the
feripture know that it is fent down from thy Lord, with truth. Be not
therefore one of thofe who doubt thereof. The words of thy Lord are per¬
fect

3 The gracious ;] Or, as the word may be tran¬
sited, the incomprehcnftble1 .

D T bat they may fay , Thou haft ftudied di/igently%,~\
That is. Thou halt been inftrudled by the fezvs
and Chriftians in thefe matters, and only retail-
eft to us what thou haft learned of them. For
this the infidels objedled to Moha?nmed, thinking
it iinpofiible for him to difeourfe on fubjedts of
fo high a nature, and in fo clear and pertinent
a manner, without being well verfed in the
doctrines and facrcd writings of thofe people.

c In this paifage Mohammed endeavours to cx-
cufe his inability of working a miracle, as had
been demanded of him ; declaring that God

did not think fit to comply with their defires;
and that if he had fo thought fit, yet it had
been in vain, becaufe if they were not convin¬
ced by the Koran , they would not be convinced
by the greateft miracle 2.

d Therein ;] i. e. In the Koran .
c And though zve had fent dozen angels unto them,
&c.] For the Meccano required that Mohammed
fhould either iliew them an angel delcending
from heaven in their ilght, or raife their dead
fathers, that they might difeourfe with them, or
prevail on God and his angels to appear to
them in a body.

1 Idem.

* Confer Luke xvi. 31.

Ill

Chap. 6« ^ K O R -A TV.

feet in truth and juftice 5 there is none who can change his words a : he both
beareth and knoweth. But if thou obey the greater part of them who are
ia the earth, they will lead thee afide from the path of God : they follow
an uncertain opinion only b, and fpeak nothing but lies ; verily thy Lord
well knoweth thofe who go aftray from his path, and well knoweth thofe who
are rightly directed. Eat of that whereon the name of God hath been com¬
memorated c, if ye believe in his figns : and why do ye not eat of that whereon
the name of God hath been commemorated ? fince he hath plainly declared unto
you what he hath forbidden you ; except that which ye be compelled to bj ?
neceffity niany lead others into error, becaufe of their appetites, being
void of knowledge; but thy Lord well knoweth who are the tranlgreflors.
Leave both the outficle of iniquity, and the infide thereof d : for they who
commit iniquity flia.ll receive the reward of that which they fh all have gained.
Eat not therefore of that whereon the name of God hath not been commemo¬
rated ; for this is certainly wickednefs: but the devils will fuggeft unto their
friends, that they difpute with you concerning this precept ; but if ye obey
them, ye are furely idolaters. Shall he who hath been dead, and whom we
have Veftored unto life, and unto whom we have ordained a light, whereby he
may walk among men, be as he whofe fimilitude is in darknefs, from whence
he ihall not come forth e? Thus was that which the mfidek are doing, pre¬
pared for them. And thus have we placed in every city chief leaders of the
wicked men thereof f, that they may a£t deceitfully therein ; but they fhall a£t
deceitfully againft their own fouls only ; and they know it not. And when
a fign g cometh unto them, they fay, We will by no means believe until a
revelation be brought unto us, like unto that which hath been delivered un¬
to the mefifengers of God h. God belt knoweth whom he will appoint for his
mefien^er \ Vilenefs in the fight of God fhall fall upon thofe who deal wicked¬
ly, aikfa grievous punifliment, for that they have dealt deceitfully. And whom-

0 foever.

a There is none who can change his words .] Some
Interpret this of the immutability of God s de¬
cree, and the certainty of his threats and pro-
mifes ; others, of his particular promife to pre-
lerve the Koran from any fuch alterations or cor¬
ruptions as they imagine to have happened to
the Pentateuch and the Gcfpcl 1 ; and others, of
the unalterable duration of the Mohammedan law,
which they hold is to hit till the end of the
world, there being no other prophet, law, or dif-
penfation to be expected after it.

b They fo/lozv an uncertain opinion only ;] Ima¬
gining that the true religion was that which their
idolatrous ancestors profeffed.

c See chap. 2. p. 20. 'and chap. 5. p. 82.
d Leave the out fide of iniquity , and the infide
the ref ;J That is, Both open and fecret fins.
u The perfons primarily intended in this paf-
were Hamza, Mohammed's uncle, and

Abu Jahh others inflead of Hamza name Gmar ,
or A mm dr.

f And thus have zc
leaders of the wicked
manner as we have done in il leeca.

gAfigni\ i. e. Any verfe or pailage of the
Koran .

h We will not believe until a revelation be brought
unto us , &c.] Thefe were the words of the Ko -
reijh , who thought there were perfons among
themfelves more worthy of the honour of being
God’s mefTenger than Mohammed.

5 God befi knozueth whom he will appoint for
his me (finger ;] Literally, Where he zvill place
h is comm iffion . God, fa y s a l Beida.wi, bellows
not the gift of prophecy on any one on account
of his nobility or riches, but for their fpi ri¬
tual qualifications; making choice of fuch ot his
fervants as he plcafes, and who he knows will
execute their com millions faithfully.

e place- 1 in every city , chief
men thereof ;L In the fame

See the Prelim . Difc . />• 75-

and Koi\ c. 15.

1 I 2

Al KORAN. Chap. 6.

foever God fhall pleafe to diredt, he will open his breaft to receive the faith of
Islam : but whomfoever he fliall pleafe to lead into error, he will render his
bread: ftrait and narrow, as though he were climbing up to heaven a. Thus
doth God inflkft a terrible punifhment on thole who believe not. This is the
right way of thy Lord. Now have we plainly declared our figns unto
thofe people who will confider. They fhall have a dwelling of peace with
their Lord, and he lhall be their patron, becaufe of that which they have
•wrought. ‘Think on the day whereon God fliall gather them all together, and
{hall fay, O company of genii b, ye have been much concerned with man¬
kind c ; and their friends from among mankind Jhall fay, O Lord, the one
of us hath received advantage from the other d, and we are arrived at our
.limited term e which thou haft appointed us. God will fay. Hell lire fhall be
your habitation, therein fliall ye remain for ever ; unlefs as God lhall pleafe
to mitigate your pains1, for thy Lord is wife and knowing. Thus do we fet
fome of the unjuft over others of them, becaufe cf that which they have de-
ferved. O company of genii and men, did not mefiengers from among your felves
tome unto you 8 , rehearfing my ligns unto you, and forewarning you of
.the meeting of this your day ? They fliall anfwer. We bear witnefs againft
our felves : the prefent life deceived them : and they lhall bear witnefs againft
themfelves that they were unbelievers. This hath been the method of Goo’s
dealing with his creatures, becaufe thy Lord would not deftroy the cities in
their iniquity, while their inhabitants were carelefs h. Every one fliall have
degrees of recompenfe of that which they fliall do •, for thy Lord is not re-
gardlefs of that which they do, and thy Lord is felf-fufficient and indued with
mercy. If he pleafeth he can deftroy you, and caufe fuch as he pleafeth to
fucceed you, in like manner as he produced you from the pofterity of other
people. Verily that which is threatened you, lhall furely come to pafs 5 nei¬
ther

3 As though he were climb big up to heaven ;]
<Qr had undertaken the moft impoffible thing in
the world. In like manner fhall the heart of
fuch a man be incapable. of receiving the truth.
b O company .of genii ;] That is, of devils x.
c Ye ' have been much concerned with mankind ;]
In tempting and feducing them to fin.

d The one of us hath received advantage from
the other ;] The advantage which men received
from the evil fpirits, was their railing and fatis-
fying their lulls and appetites j and that which
the latter received in return, was the obedien-ee
paid them by the former. See 2.

e Our limited term , &c.] viz . The day of re-
(urredlion, which we believed not in the other
world.

f Unlefs as God Jhall pleafe to mitigate your
pains ;] The commentators tell us that this al¬
leviation of the pains of t lie damned, will be
when they fhall be taken out of the fire to drink
the boiling water 3, or to fuller the extreme

1 A/E EiDAwr. 2 Idem , Jallalo’ddin,
lee the Prelim. Difc. §. IV./. 9 2, (jfc.

cold, called al Zambarir, which is to be one
part of their punifhment ; but others think the
refpit which God will .grant to fome before they
are thrown into hell, is here intended Ac¬
cording to the expofition of Ebn Abbas , thefe
words may be rendred, Unlefs him whom God
Jhall pleafe to deliver thence 1 „

B Did notmejfcngers from among your felves come
unto you. See.’] It is the Mobamjnedati belief that
apoflies were fent by God for the converfion
both of genii and of men; being generally of
humane race (as Mohammed , in particular, who
pretended to have a commifTion to .preach to
both kinds); according to this pafTage, it feans
there mult have been prophets of the race cf
genii alfio, .though their million be a iecrct to
us.

h While their i?ihabitants were carelefs ;] Or
confidered not their danger ; but Gron /irit
fent fome prophet to them to warn them of
it, and to invite them to repentance.

3 Jallalo’ddi n.

Al Beidawi.

Chap. 6. Al KORAN. 113

ther fhall ye caufe it to fail. Say unto thofe of ATecc^a , O my people, aft ac¬
cording to your power ; verily I will aft according to my duty * : and here¬
after fhall ye know whofe will be the reward of paradife. The ungodly
fhall not profper. 'Thofe of Mecc ^ fet apart unto God a portion of that
which he hath produced of the fruits of the earth, and of cattle •, and fay. This
belongelb unto God, (according to their imagination,) and this unto our com¬
panions b. And that which is defined for their companions comcth not unto
God , yet that which is fet apart unto God cometh unto their companions c.
How ill do they judge ! In like manner have their companions induced many
of the idolaters to flay their children d , that they might bring them to per¬
dition, and that they might render their religion obfeure and confufed unto
them0. But if God had pleafed, they had not done this: therefore leave
them, and that which they falfely imagine. They alfo fay, Thefe cattle and
fruits of the earth are facred j none fhall eat thereof but who we pleafe f, (ac¬
cording to their imagination ;) and there are cattle whofe backs are forbid¬
den to be rode on , or loaden with burthens s ; and there are cattle on which they
commemorate not the name of God when they flay them*, devifing a lie againft
him: Goo fhall regard them for that which they falfely devife. And they fay.
That which is in the bellies of thefe cattle * , is allowed our males to eat , and
is forbidden to our wives : but if it prove abortive, then they are both par¬
takers thereof k. God fhall give them the reward of their attributing thefe things
to him: he is knowing and wife. They are utterly loft who have flain their chil¬
dren foolifhly l, without knowledge m ; and have forbidden that which God

Q_ hath

* API according to your power ; and I will apt
according to tny duty ;] That is. Ye may pro¬
ceed in your rebellion againft God and your
malice towards me, and be confirmed in your
infidelity ; but I will perfeve e to bear your in-
fults with patience, and to publifh thofe revela¬
tions which God has commanded me r.

D Our companions ;] i. e. Our idols. In which
fenfe this word is to be taken thro’ the whole
paflage.

‘ As to this cuftom of the pagan Arabs, fee

the Prelim. Difc. §. I. p. 16. To what is there

find we may add, that the fhare fet apart for

God was employed chiefly in relieving the

poor, and ftrangers ; and the fhare of the idols,

for paying their priefts, and providing facrifices
for them 3.

“ To flay tb cir children ;] Either by th.it inhu-

irian cuilom, which prevailed among thofe of

ken Jab and fome other tribes, of burying their

daughters alive, fo loon as they were born, if

they apprehended they couldnot maintain them*;

or elfc by offering them to their idols, at the

ln hi gat ion of thofe who had the cullody of
their temples

4 And render their religion obfeure and cotfufed.
By corrupting with horrid fuperftitions
that religion which Jfmael had left to his po-

fterity

f But who zue pleafe That is, Thofe who
ferve our idols, and are of the male fex ; for
the women were not allowed to eat of them

g And there are cattle whofe backs are forbidden
to be rode on, &c.] Which they fuperftitioufly ex¬
empted from fuch fervices, in fome particular
cafes; as they did the Bahira , the Baiba, and the
Hami 7.

h See chap. 5. p. 82.

1 1 hat which is in the bellies of thefe cattle
That is, the foetus or embryo’s of the Bahira
and the Saiba, which fliaH be brought forth a-
live.

k But if it prove abortive , they both partake
thereof ;] For if thofe cattle call their young,
the women might eat thereof as well as the
men.

1 See above, note

ni Without knowledge ;] Not having a due fenfe
of God's providence.

///Be

v„\

I DAW I.

6 Idem,

z Idem , J a h l a i.o’ d d i n\ 3 See chi 81

See chap. 5./. 96. and Prelim . Difc. §. V.

4 Al B E IDA W 2.

1 1 4 Al KORA N. C h a p. 6,

hath given them for food, devifing a lie againft God. They have erred, and
were not rightly diredted. .He it is who producerh gardens of vines , both thofe-
‘which are fupported on trails of wood, and thofe which are not fupported % and
palm-trees, and the corn affording various food, and olives, and pomegranates,
alike and unlike unto one another. Eat of their fruit, when they bear fruit, and
pay the due thereof on the day whereon ye fhall gather it b ; but be not pro-
fufe c, for God loveth not thofe who are too profufe. And God hath given you
fome cattle fit for bearing of burthens, and fome fit for (laughter only. Eat of
what God hath given you for food •, and follow not the dt ps of Satan, for he
is your declared enemy. Four pair d of cattle hath God given you ; of fheep one
pair, and of goats one pair. Say unto them , Hath God forbidden the two males,
of fheep and of goats , or the two females ; or that which the wombs of the two
females contain ? Tell me with certainty, if ye fpeak truth. And of camels
hath God given you one pair, and of oxen one pair. Say, Hath he forbidden the
two males of thefe , or the two females ; or that which the wombs of the two
females contain e ? Were ye prefent when God commanded you this? And
who is more unjuft than he who devifeth a lie againft G^Df, that he may
feduce men without underftanding ? Verily God direfteth not unjuft people.
Say, I find not in that which hath been revealed unto me, any thing forbidden
unto the eater, that he eat it not, except it be that which dieth of it felf, or
blood poured forth E, or (wine’s flefh : for this is an abomination : or that which
is prophane, having been (lain in the name of fome other than of God. But who-
fo fhall be compelled by neceffity to eat of thefe things, not lufting, nor wilfully
tranfgreffing, verily thy Lord will be gracious unto hi?n and merciful. Unto
the Jews did we forbid every be aft having an undivided hoof ; and of bullocks
and fheep, we forbade them the fat of both •, except that which fhould be on their
backs, or their inwards*1, or which fhould be intermixed with the bone *. This
have we rewarded them with, becaufe of their iniquity; and we are furely fpeakers

a Supported on trulls of woody and not fupported;']
Or, as fome chufe to interpret the words, trees
or plants which are planted by the labour of man,
and thofe which grow naturally in the defarts and
on mountains.

b And pay the due thereof, &c.] That is, give
alms thereof to the poor. And thefe alms, a3
alBeiddzui obferves, were what they ufed to give
before the Xacdt , or legal alms, was inftituted ;
which was done after Mohammed had retired from
Mecca, where this verfe was revealed. Yet fome
are of another opinion, and for this very renfon
will have the verle to have been revealed at Me¬
dina.

c Be not prfufe ;] i. e. Give not fo much
thereof in alms, as to leave your own families
in want ; for charity begins at home.

* Four pair;] Or. literally, eight males and
f'eindes paired together ; that is, four of each
fex, and two of every cli Hindi kind.

* In this paflage Mohammed endeavours to con¬
vince the Arabs of their fuperftitious folly, in
making it unliwful, one while, to eat the males
of thefe four kinds of cattle ; another while, the
females 5 and at another time, their young r.

f Who is ?nore unjufl than he who devifeth a lie
againft God, &c. j The perfon particularly in¬
tended here, fome fay, was Amru Ebn Lohni ,
king of Hejdx, a great introducer of idolatry and,
fuperflition among the Arabs 2.

8 Blood poured forth ;] That is, fluid blood; in
oppofition to what the Arabi fuppofe to be alio
blood, but not fluid ; as the liver and the fpleen 1 ■

h We forbad them the fat , &c.] See Levic. vii.
23, and iii. 16.

1 Or that which is intermixed with the bone;] v> f
The fat of the rumps or tails of fheep, which
arc very large in the call ; a final] one weighing
ten or twelve pounds, and fome no leis than
thrcclcore.

1 At Be 1 daw i. 2 Idem . See Prelim. Difc . p. 20, and Pocqcic. Spec. p. 80.

Beidavvj, Jallalo’doin-

Chap. 6.

Al KORAN.

1 T5

Thus did they who were before them accufe the prophets of impofture

Say, Is there with you any certain

of truth. If they accufe thee of impofture, fay. Your Lor d is indued with
extenfive mercy ; but his feverity fhall not be averted from wicked people.
The idolaters will fay. If God had pleafed, we had not been guilty of idola¬
try, neither our fathers •, and pretend that we have not forbidden them any

thing.

until they tailed our fevere punilhment.

knowledge of what ye alledge-, that ye. may produce it unto us? Ye follow only a
falfe imagination ; and ye Only, utter lies. Say, Therefore unto God helongeth
the moft evident demonftration ; for if he had pleafed, he had directed you
all. Say, Produce your witnefies, who can bear teftimony that God hath for¬
bidden this. But if they bear teftimony of this , do not thou bear teftimony
with them, nor do thou follow the defires of thofe who accufe our figns of
fallhood, and who believe notin the life to come, and equalize idols with their
Lord. Say, Come* ; I will rehearfe that which your Lord hath forbidden
you ; that is to fay , that ye be not guilty of idolatry, and that ye Jhew kind-
nefs to your parents, and that ye murder not your children for fear left; ye be
reduced to poverty : we will provide for you and them ; and draw not near
unto hainous crimes b, neither openly nor in fecret ; and flay not the foul
which God hath forbidden you to fay, unlefs for a juft caufe c. This hath
he injoinedyou that ye may underftand. And meddle not with the fubftance
of the orphan, otherwife than for the improving thereof , until he attain his
age of ftrength ; and ufe a full meafure, and a juft balance. We will notim-

pofe a task on any foul, beyond its ability. And when ye pronounce judgment
obferve juftice, although it be for or againft one who is near of kin, and ful¬
fill the covenant of God. This hath God commanded you, that ye may be
admonifhed •, and that ye may know that this is my right way : therefore fol¬
low it, and follow not the paths of others , left ye be fcattered from the path
of God. This hath he commanded you that ye may take heed. We gave
alfo unto Moses the book of the haw ; a perfect rule unto him who fhould do

right, and a determination concerning all things needful , and a diredlion, and

mercy ; that the children of Israel might believe the meeting of their Lord.
And this book which we have now fentdown, is blefled •, therefore follow it and
fear God that ye may obtain mercy : left ye fhould fay. The fcriptures were
only fent down unto two people d before us » and we negledted to perufe them
with attention e : or left ye fhould fay. If a book of divine revelations had
been fent down unto us, we would furely have been better directed than
they f. And now hath a manifeft declaration come unto you from your Lord,

2 and

n This and the two following veffes fallalo'd -
din fuppofes to have been revealed at Medina.

h Hainous crimes ;] The original word fignifies
peculiarly fornication, and avarice.

Unief for a juft caufe As for murder, a-
.pollafy, or adultery 1 .

d Unto tzuo people ;] That is, the fezvs and the

'Cbriftians.

.c And zee negtedled to perufe them, &c.] Either

becaufe we knew nothing of them, or did'not
underflnnd the language wherein they were writ¬
ten. •

1 IV e would furely have been better directed than
they ;] Becaufe of tire aentenefs of our wit,
the clearhefs of our underfhnding, and our fa¬
cility of learning fciences ; as appears from our
excelling in hillory, poetry, and oratory, not-
withftanding we are an illiterate people 2.

1 Al Beidawi.

% Idem.

Al KORAN Chap. 6.

and a direction and mercy : and who is more unjuft than he who devifeth
lies againft the figns of God, and turneth afide from them ? We will reward
thofe who turn afide from our figns with a grievous punifhment, becaufe
they have turned afide. Do they wait for any other than that the angels fhould
come unto them, to part their fouls from their bodies *, or that thy Lord fhould
come to punifh them ; or that fome of the figns of thy Lord fhould come
to pik,Jhewing the day of judgment to be at hand a ? On the day whereon fome
of thy Lord’s figns fhall come to pafs, its faith fhall not profit a foul which
believed not before, or wrought not good in its faith b. Say, Wait ye for
this day ; we furely do wait for it. They who make a dzvifion in their re¬
ligion c, and become fedlaries, have thou nothing to do with them. ; their af¬
fair belongetb only unto God. Hereafter fhall he declare unto them that which
they have done. He who fhall appear with good works, fhall receive a
tenfold recompenfe for the fame •, but he who fhall appear with evil works,
fhall receive only an equal punifhment for the fame ; and they fhall not be
treated unjuftty. Say, Verily my Lord hath directed me into a right way,
a true religion, the fe£t of Abraham the orthodox ; and he was no idolater.
Say, Verily my prayers, and my worfhip, and my life, and my death are de¬
dicated unto God, the Lord of all creatures : he hath no companion. This
have I been commanded : I am the firfi: Moflem Say, Shall I defire any other
Lord befides God ? fince. he is the Lord of all things ; and no foul fhall
acquire any merits or demerits but for itfelf ; and no burthened ford fhall bear
the burthen of another0. Moreover unto your Lord fhall- ye return * and
he fhall declare unto you that concerning which ye now difpute. It is he
who hath appointed you to fucceed your predeceffors in the earth, and hath
railed fome of you above others by various degrees of worldly advantages, that
he might prove you by that which he hath bellowed on you. Thy Lord
is fwift in punifhing •, and he is alfo gracious and merciful.

CHAP.

• A l Bcidazoi , from a tradition of Mohammed*
fays that ten figns will precede the hit day ;
viz, the fmoke, thebeaftof the earth, an eclipfe
in the eaft, another in the weft, and a third in
the peninfula of Arabia , the appearance oi' An-
tichrijl, the fun’s riling in the weft, the eruption
of Gog and Magog, the defeent of Jefus on earth,
and fire which fhall break forth from Aden 1 .

b Its faith pall not profit a foul which believed
nof, &c.] For faith in the next life will be of no
advantage to thofe who have not believed in this;
nor yet faith in this life, without good works.

c They who make a divifion in their religion ;]
That is, who believe in part of it, and disbe-

1 Seethe Prelim, DiJ'c. IV. p, 79,

lieve other part of it; or who form fchifms
therein. Mohammed is reported to have declared,
that the Jews were divided into feventy cue
fe£ls, and the Chrijlians into feventy two: and
that his own followers would be fplit into feven-
ty three fedls ; and that all of them would be
damned, except only one of each 2 .

d See before, p. 100.

e No burthened foul pall bear the burthen of
another 5] This was revealed in anfwer to the
preffing inftances of the idolaters, who offered
to take the crime upon thcmfclves, if Mvbain*
vied would conform to their worfhip 3 .

* Al Beidawi.

3 Idem,

Chap. 7.

Al KORAN.

J17

Inti tied) Al Araf*; revealed at MECCAb.

In the name of the mod merciful God.

AL. M. S. c A book hath been fent down unto thee : and therefore let

there be no doubt in thy breaft concerning it > that thou mayeft:
preach the fame, and that it may be an admonition unto the faithful. Fol¬
low that which hath been fent down unto you from your Lord j and follow
no guides befides him : how little will ye be warned ! How many cities have
we deflroyed ; which our vengeance overtook by night d, or while they were
repofing themfelves at noon-day M And their fupplication, when ourpunifh-
ment came upon them, was no other than that they Lid, Verily we have
been unjuft.. We will furely call thofe to an account, unto whom a prophet
hath been fent ; and we will alfo call thofe to account who have been, fent
unto. them. And we will declare their actions unto them with knowledge ;
for we are not abfent from them. The weighing of mens aftions on that
day Jhall be juft f v and they whofe balances laden with their good works fhall be
heavy, are thofe who fhall be happy •, but they whofe balances fhall belight,are
thofe who have loft their fouls, becaufe they injured our figns. And now have we
placed you on the earth, and have provided you food therein: but how little are
ye thankful ! We created you, and afterwards formed you ; and thenfaid unto
the ano-els, Worfhip Adam and they all worfhipped him , except Eblis,
who was not one of thofe who worfhipped 6. God faid unto him , What hundred
thee from worfhipping fince I had commanded thee? He anfwered,

I am more excellent than he : thou haft created me of fire, and haft created
him of clay. Go/- faid. Get thee down therefore from paradife •, for it is
not fit that thou behave thy felf proudly therein : get thee hence \ thou fhal't
be one of the contemptible. He anfwered. Give me refpite until the day of
refurreftion. God faid. Verily thou fhalt be one of thofe who are

h. The devil faid, Becaufe thou haft depraved me, 1 will lay wait

for

a Al Araf fignifies the partition between pa-
rad ife and hell, which is mentioned in this
chapter 1 .

b Some however except five or eight verfes,
begin at thcic words. And ask them concerning
the city, See.

c The iignification of thofe letters the more
fober Mob amir: elans con It; is God alone knows.
Some however imagine they Hand for, Allah ,
G a brie!) Mohammed) on whom be peace.

d IV bleb cur punijbment overtook by night ;] As
it did the inhabitants of Sodom and Gomorrah , to

whom Lot was fent:

c Or while they were repojitig themfelves at noon ;]
As happened to the Midianites , to whom Shvaib
preached.

f See the Prelim. Difc. Se£t. IV. p. 89.

8 See chap. 2. p. 4. See.

h Verily thou Jhalt be one of thofe who are ref
pited ;] As the time till which the devil is repriev¬
ed, is not particularly expreffed, the commen¬
tators fuppofe his rcquell was not wholly grant¬
ed ; but agree that he fhall dye, as well as other
creatures, at the fecond found of the trumpet 2\

1 See the Prel. Difc . §. IV. p. 94*
DTIeroelot, BibL Orient , Art* Eblis .

z Al Beidawt, See the Prelim . Difc . IV. p. 83. and

Al KORA N.

for men in thy ftrait way then will I come upon them from before, and from be¬
hind, and from their right hands, and from their left* ; and thou fhalt not find
the o-reater part of them thankful. God faid unto him , Get thee hence, de-
fpiled, and driven far away: verily whoever of them fhall follow thee, I will
furely fill hell with you all : but as for thee , O Adam,, dwell thou and thy
wife in paradife ; and eat of the fruit thereof where-ever ye will ; but approach
not this tree, left ye become of the number of the unjuft. And Satan fug-
o-efted to them both, that he would difcover unto them their nakednefs, which
was hidden from them ; and he faid. Your Lord hath not forbidden you this
tree, for any other reafon but left ye fhould become angels, or left ye become
immortal. And he iware unto them, faying , Verily I am one of thofe who
counfel you aright. And he caufed them to fail through deceit b. And when
they had tafted of the tree, their nakednefs appeared unto them c ; and they
began to join together the leaves of paradife d, to cover' themfelves. And their
Lord called to them, faying , Did I not forbid you this tree ; and did I not
fay unto you. Verily Satan is your declared enemy? They anfwered, O
Lord, we have dealt unjuftly with our own fouls ; and if thou forgive us not,
and be not merciful unto us, we fhall furely be of thofe who perifh. God
faid. Get ye down, the one of you an enemy unto the other ; and ye fhall
have a dwelling place upon earth, and a provifion for afeafon. He faid, There¬
in fhall ye live, and therein fhall ye die, and from thence fhall ye be taken
forth at the r e fur r e diion . O children of Adam, we have fent down unto you
apparel e, to conceal your nakednefs, and fair garments ; but the cloathing
of piety is better. This is one of the figns of God ; that peradventure ye may
confider. O children of Adam, let not Satan feduce you, as he expelled
your parents out of paradife, by ftripping them of their cloathing, that he
might fhew them their nakednefs : verily he feeth you, hath he and his com¬
panions, whereas ye fee not them f. We have appointed the devils .to be the

patrons

3 I zvill come upon them from before , and from
behind, and from their right hands, and from their
lefty &c.] i. e. I will attack them on every fide
that I fhall be able. The other two ways, viz.
from above, and from under their feet, are omitted,
fay the commentators, to fhew that the devil’s
: power is limited 1 .

b The Mohammedan go fpel of Barnabas tells us,
.that the fentence which God pronounced on the
ferpent Tor introducing the devil into paradife 2,
-was, that he fhould not only be turned out of
paradife, but that he fhould have his legs cut off
by the angel Michael, with the fword of God;
and that the devil himfelf, fince he had render¬
ed our firft parents unclean, was condemned to
eat the excrements of them and all their polferi-
ty; which two la If. circumllances 1 do not
remember to have read ellewhere. The words
of the m.mufcript are thefc : Y l iamb [ Z) / os J
a la fcrpiev.tc, y a Michael, aquel que tiene la cf-
pada de D. :s, y le dixo ; Aqucjla fie r pc es ace le rad a.

echala la primer a del parayfo , y cor tale las pie rims,
y fi qutfiere carninar , arraflrara la vida por t 'terra.
Y llam'o a Satan as, el qual vino riendo , y dixolei

Por que tu reprobo has enganado a aqueflos , y los has
hecho immmidos ? Yo quiero que tod a immundicia
fuya, y dc todos Jus hi Jos, en faliendo de Jus cuerpos
entre por tu been, por que en verdad e/los bar an pent-
tend a, y tu que Jar as harto de immundicia .

c Their nakednej's appeared unto themd] Which
they had not perceived before; being cloathed, as
fome fay, with light, or garments of paradife,
which fell from them on their difobedience.
Yahya imagines their nakednefs was hidden by
their hair.

d The leaves of paradife ;] Which it is faid were
fig-leaves 3 .

c . IV e have fent down unto you apparel ;] Not on¬
ly proper materials, but al fo ingenuity of mind
and dexterity of hand to m ike ufe of them4.

' Whereas ye fee not them ;] Bccaufeof the fubtilty
of their bodies, and their being void of all colour > .

5 Jali. ^lo’ddjn.

r Al B £ 1 D A W I,

2 See the notes to chap . II. p . 5.

3 Idem .

4 Idem .

Al K O RA N.

and when they commit a filthy adtion.

fpeal

We found our fathers pradlifing the fame ; and CrOD hath com-

Say, Verily God commandeth not filthy adlions. Do ye

they fay

manded us to do it.

concerning God that which ye know not ? Say, My lord hath com¬
manded me to obferve juftice •, therefore fetyour faces to pray at every place of
worfhip, and call noon him, approving unto him the fincerity of your re-

1 at firft, fo unto him fhall ye return. A part of
and a part hath been juftly led into error, be-

lio-ion. As he produced yo

mankind hath he directed ; .

caufe they have taken the devils for their patrons befides God, and imagine

that they are rightly direfted. O childr

a, and eat and drink b.

of Adam, take your decent ap-

but be not guilty of

Who hath
for his fer-

parel at every place of worfhip

excefs V for he lovetii not thole who are guilty of excels. Say,
forbidden the decent apparel of God, which he hath produced
vants, and the good things which he. hath provided for food ? Say, Thefe
things are for thofe who believe, in this prefent life, but peculiarly on the
day 'of refurreftionc. Thus do we diftinCtly explain our ligns unto people who
underftand. Say, Verily my Lord hath forbidden filthy adtions, both that
which is difeovered thereof, and that which is concealed, and alfo iniquity, and

hath forbidden you to affoeiate with God that concerning

or to fpeak of God that which

unjuft violence

which he hath fent you down no authority.

Unto every nation there is a prefixed term

therefore when

ye know not.

their term is expired, they fhall not have refpite for an hour, neither fhall they
be anticipated. O children of Adam, verily apoftles from among you fhail
come unto you, who flu'll expound my figns unto yon : whofoever therefore

there fhall come no fear on them, neither fhall

they be grieved.

fhall fear God and amend.

But they who fhall accufe our figns of falfhood, and fhall
proudly d-ejedt them, they fhall be the companions of hell fire •, they fhall
remain therein for ever. And who is more unjuft than he who devifeth a lie
concerning God, or accufeth his figns of impofture ?
their portion of worldly happinefs , according to what is written in the book of
God' s decrees , until our mefiengers d come unto them, and fhall caufe them
to die ; laving:. Where are the idols which ye called upon, befides God ?

And they fhall bear wit-

nefs

Unto thefe fhall be given

faying.

They fhall anfwer. They have difappeared from us.

3‘ Take your decent apparel at every place of w or-
pip , &c.J This paflage was revealed to reprove
an imm >Jcil cuftom of the pagan Arabs , who
ufed to encompafs the Caaba naked, becaufe
cloaths, they faid, were the ligns of their dis¬
obedience to God 1 . The Satina orders that
when a man goes to prayers, he fhould put on his
better apparel, out of refped to the d.vine ma-
jefty before whom he is to appear. But as the
Mohammedans think it indecent, on the one hand,
to come into God’s prefence in a flovenly manner;
fo they imagine, on the other, that they ought
not to appear before him in habits too rich or
fumptuous, and particularly in cloaths adorned

wi^h gold or filver, left they fhould feem proud,
b And eat and drink ;] The fons of Ainer> it
is faid, when they performed the pilgrimage to
Mecca , ufed to eat no more than was abfolutely
reccifary, anc? that not of the more delicious fort
of food neither ; which abftinence they looked
upon as a peice of merit, but they are here told
the contrary 2.

c But peculiarly on the day of refur re St ion ;} Be¬
caufe then the wicked, who alfo partook of the
blellings of this life, will have no fhare in the
injoymentsof the next.

li Our Me /fingers ;] viz The angel of death
and his afliftants.

2 Idem*

1 Idem* Al Beidawi.

120 Al KO RA Ni Chap. 7.

nefs againft themfelves, that they were unbelievers. God frail fay unto them
at the refurreciion, Enter ye with the nations which have preceded you, of
genii and of men, into hell fire : fo often as one nation frail enter, it fhall
curie its filler \ until they fhall all have fucceffively entred therein. The lat¬
ter of them fhall fay of the former of them, O Lord, thefe have feduced us-,
therefore inflidt on them a double punifhment of the fire of hell. God fhall
anlwer. It fhall he doubled unto all b •, but ye know it not. And the former
of them fhall fay unto the latter of them. Ye have not therefore any favour
above us tafle the punifhment for that which ye have gained. Verily they
who fhall charge our figns with falfhood, and fhall proudly rejedt them, the
gates of heaven fhall not be opened unto them c, neither fhall they enter into
paradife, until a camel pals through the eye of a needle d *, and thus will we
reward the wicked doers. Their couch lhall be in hell, and over them fhall
be coverings of fire ; and thus will we reward the unjuft. But they who believe,
and do that which is right, (we will not load any foul but according to its
ability,) they fhall be the companions of paradife-, they fhall remain there¬
in for ever. And we will remove all grudges from their minds e *, rivers
fhall run at their feet, and they fhall fay, Praifed be God, who hath direfted
us unto this felicity ! for we fhould not have been rightly directed, if God had
not directed us : now are we convinced by demonftration that the apoftles
of our Lord came unto us with truth. And it fhall be proclaimed unto them.
This is paradife, whereof ye are made heirs, as a reward for that which ye
have wrought. And the inhabitants f of paradife fhall call out to the inha¬
bitants of hell fire, faying , Now have we found that which our Lord promifed
us, to be true : have ye alfo found that which your Lord promifed you, to be
true ? They fhall anfwer. Yea. And a cryer s fhall proclaim between them.
The curfe of God /hall be on the wicked ■, who turn men afide from the way
of God, and feek to render it crooked , and who deny the life to come. And
between the bleffed and the damned there fhall be a vail •, and men fhall /land
on Al Arafh, who fhall know every one of them by their marks4; and fhall

call

a It fhall cur fe its ftjler ;] That is, the nation
w hole example betrayed them into their idolatry
and other wickednefs.

b It is doubled unto you all;} Unto thofe who
fet the example, becaufe they not only tranfgref-
fed themfelves, but were alfo the occafion of the
others tranfgreihon ; and unto thofe who follow¬
ed them, becaufe of their own infidelity, and
their imitating an ill example 1 .

c The gates of heaven fsall ?iot be opened unto
them;} That is, when their fouls lhall, after
death, afeend to heaven, they fhall not be ad¬
mitted, but fhall be thrown down into the dun¬
geon under the feventh earth 2 .

d This exprefhon was probably taken from our
'Saviour’s words in the gofpel * ; tho’ it be pro-
•yerbial in the eaft.

c And 10 e will remove all grudges from their

minds;} So that whatever differences or animo-
fi ties there had been between them in their life¬
time, they fhall now be forgotten, and give
place to fincere love and amity. This All is
laid to have hoped would prove. true to himlelf
and his inveterate enemies, Othmdn, Telha , and
al Zobeir

f The Inhabitants ;] Literally the companions .

B This cryer, fome fay, will be the angel If
rafil .

fc And men fhall Jland on al Araf ;] Al Ardf ‘\s
the name of the wall or partition which, as
Mohammed taught, will feparate paradife from
hell s . But as to the perfons who are to be pla¬
ced thereon, the commentators differ, as has
been elfcwhcre obferved 6.

5 Who Jhall knozo every one of them by their

marks ;]

"7 Idem .

StlDAWl.

2 Jallalo’ddin. See the Prelim* Difc . ubt ftip . p. 78. 3 Matth. xix. 24.

7 See the Prelim . Difc. §. IV. p . 94* 6 See ibid.

4 Al

Chap. 7

KORAN.

1 21

call unto the inhabitants of paradife , faying , Peace be upon you : yet they
{hall not enter therein, although they earneftly defire it \ And when they fhall
turn their eyes towards the companions of hell fire, they {hall flay, O Lord,
place us not with the ungodly people ! And thofe who ftand on Al Araf fhall
call unto certain menb, whom they fhall know by their marks, and fhall fay.
What hath your gathering of riches availed you, and that ye were puffed up
with pride? Are thefe the men on whom ye fware that God would not bellow
mercy c ? Enter ye into paradife there fhall come no fear on you, neither fhall
ye be grieved d. And the inhabitants of hell fire fhall call unto the inhabitants
of paradife, faying , Pour upon us fome water, or of thofe refrefhments which
God hath bellowed on youc. They fhall anfwer. Verily God hath forbidden them
unto the unbelievers ; who made a laughing-flock and a fport of their religion,
and whom the life of the world hath deceived : therefore this day will we forget
them, as they did forget the meeting of this day, and for that they denied our
ligns to he from God. And now have we brought unto thofe of Mecca a book
of divine revelations : we have explained it with knowledge *, a diredlion and
mercy unto people who fhall believe. Do they wait for any other than the
interpretation thereoff ? On the day whereon the interpretation thereof fhall
come, they who had forgotten the fame before, fiiall fay. Now are we con¬
vinced ly demo njl ratio 71 that the meffengers of our Lord came unto us with
truth : lhall we therefore have any interceffbrs, who will intercede for us ?
or fhall we be fent back hito the world , that we may do 'other works than
what we did in our life-time ? But now have they loft their fouls ; and that
which they impioufly imagined, hath fled from themE. Verily your Lord
is God, who created the heavens and the earth in fix days •, and then afcend-
ed his throne : he caufeth the night to cover the day ; it fucceedeth the fame
fwiftly : he alfo created the fun and the moon, and the ftars, which are abfo-
lutely fubjedt unto his command. Is not the whole creation, and the empire
thereof his ? Blefied be God, the Lord of all creatures ! Call upon your

R Lor d

marks ;] i. e. Who fhall diftinguifh the blefTcd
from the damned by their proper chara&eriftics ;
fuch as the whitenefs and fplendor of the faces
of the former, and the blacknefs of thofe of the
latter 1 .

a Yet they fhall not enter therein, although they ear -
ncflly deft re it ;] From this circumftance it feems
that their opinion is the moll probable, who make
this intermediate partition a fort of purgatory for
thofe, who tho’ they deferve not to be fent to
hell, yet have not merits fufheient to gain them
immediate admittance into paradife, and will be
tantalized here for a certain time with a bare
view of the felicity of that place.

fa Certain men;'] That is, the chiefs and ring¬
leaders of the infidels 2.

On zvhmn ye fzoare that God c could not bejloeo
mercy ;] Thefe were the inferior and poorer a-
• iiong the believers, whom they defpifed in their

1 Al E £ 1 d a w t .

life-times as unworthy of God’s favour.

d "Enter ye into paradife. Sc c. ] Thefe words
are directed, by an apollrophe, to the poor and
defpifed believers above mentioned. Some com¬
mentators however imagine thefe and the next pre¬
ceding words are to be underllood of thofe who
will be confined in al Araf ; and that the dam¬
ned will, in return for their reproachful fpeech,
fwear that they lhall never enter paradife them-
(elves; whereupon God of his mercy fhall or¬
der them to be admitted by thefe words ? .

c Or of that which God hath be flowed on you ;] \ . e .
Of the other liquors or fruits of paradife. Com¬
pare this paflage with the parable of Dices and
Lazarus .

f Lke interpretation thereof \\ That is, the c-
vent of the promifes and menaces therein.

B Sec Chap. 6. p. 101. not. c.

Idem.

12 2

Al KORAN :

Lord humbly and in fecret •, for he loveth not thofe who tranfgrds a. And
aft not corruptly in the earth, after its reformation1* ; and call upon him with
fear and defire : for the mercy of God is near unto the righteous. It is he
who fendeth the winds, fpread abroad c before his mercy d, until they bring a
cloud heavy with rain , which we drive unto a dead country e ; and we caufe
water to delcend thereon, by which we caufe all forts of fruits to fpring forth.
Thus will we bring forth the dead from their graves* ; that peradventure ye
may confider. From a good country fhall its fruit fpring forth abundantly ,
by the permiffion of its Lord ; but from the land which is bad, it fhall not
fpring forth otherwife than fcarcely. Thus do we explain the figns of
■providence unto people who are thankful,
people : and he faid, O my people, worfhip God : ye have no other God
than him h. Verily I fear for you the punifhment of the great day . The
chiefs of his people anfwered him , We furely perceive thee to be in a manifeft

error.

JL * 4 -L JL * _ _

fenger from the Lord of all creatures. I bring unto you the meffages of my
Lord ; and I counfel you aright : for I know from God, that which ye know
not. Do ye wonder that an admonition hath come unto you from your Lord
by a man kfrom among you, to warn you, that ye may take heed to yourfelves,

nnd

■ Who tranfgrefs ;] Behaving themfelves ar¬
rogantly while they pray ; or praying with an
obftreperous voice, or a multitude of words and
vain repetitions r.

b After its reformation ;] i. e. After that God
hath lent his prophets, and revealed his laws, for
the reformation and amendment of mankind.

c Spread abroad ;] Or ranging over a large ex¬
tent of land. Some copies inftead of nojhran ,
which is the reading I have here followed, have
hojhran , which fignifies^W tidings ; the rifing
of the wind in fuch a manner being the forerun¬

ner or ram.

- Be 'Ire his mercy :] That is, rain. For the
call- wind, lays al Beidatvi, raifes the clouds,
the north-wind drives them together, the fouth-
wind agitates them, fo as to make the rain fall,
md the fouth-wind difperfes them again

* A dead country ;] Or a dry and parched land.

{ See the Prelim. Difc. §. IV. p. 79, 83, See .

* Noah the fon of Lantech, according to the
MB a mrtedan writers, was one of the fix princi¬
pal prophets \ tho’ he had no written revelations
delivered to him ", and the fir ft who appeared

ere rt r- rand -fat her Edris or Enoch.

cdicr bis
They :.l Uj l?
i he v inter ■

the war oi

he was by trade a carpenter, which

* * ~

rom lbs building the ark, and that

his miihon was the fiftieth, or, as o-

ti.ers lay. the fortieth of his age \

[ hat N.-,ih was a preacher of righteoufnefs unto

the wicked antediluvians, is teftified by ferip-
turc The eaftern Cbrifiavs fay, that when
God ordered Noah to build the ark, he alfo di¬
rected him to make an inftrument of wood, fuch
as they make ufe of, at this day, in the cart, in-
Read of bells, to call the people to church, and
named in Arabic Nakus , and in modern Greek,
Semandra j on which he was to Itrike three times
every day, not only to call together the workmen
that were building the ark, but to give him an
opportunity of daily admonishing his people of the
impending danger of the deluge, which would
certainly deftroy them if they did not repent r.

Some Mohammedan authors pretend Noah was
lent to convert Zohdh , one of the P erf an kings
of the fir ft race, who refilled to hearken to him ;
and that lie afterwards preached God’s unity
publickly

h Serve God, ye have 710 other God but him;]
From thefc words, and other paftagesof the Koran
where Noah's preaching is mentioned, it appears
that, according to Mohammed's opinion, a princi¬
pal crime of the antediluvians was idolatry y.

* The great day,] viz. Either the day ofrefur-
reeftion, or that whereon the flood was to begin.

k By a matt fjFor, faid they, if God had plea fed •
he would have lent an anuel, and not a man j
ftnee \vc never heard of fuch an inflate in the
times of our fathers 1 0 .

!:■ i ■/;.

* 9

z Hem.

< A//. AM

3 See the Prelim . Difc. /.7 c;.

V. Rr 1 and.

\c ret.

Is l h.

/• 3 +

1 1 1. B.nl. Grit *;/. i f 3.

A nils II A R 1.

2 Pet. ii. 3.

Kutycii. Am:. /» . 37. ;; E. \ Piles:-

iJ See chip. 71. and the Prelim. Dif. §. I. /> . 19.

1 o

■11 B Ii I D A W I •

Chap. 7

Al KORAN.

123

and that peradventure ye may obtain mercy? And they accufed him of im-
pofture *. but we delivered him and thofe who were with him in the ark1, and
we drowned thofe who charged our figns with falfhood *, for they were a

blind people.

people

’/

Cent their brother Hud

not fear him ? The chiefs of thofe among his people who believed notd, an-
fwered, Verily we perceive that thou art guided by folly •, and we certainly e-
fteem thee to he one of the liars. He replied, O my people, I am not guided by
folly •, but I am a meffenger unto you from the Lord of all creatures : I bring
unto you the meflages of my Lord and I am a faithful counfellor unto you. Do
ye wonder that an admonition hath come unto you from your Lord, by a man
from among you, that he may warn you ? Call to mind how he hath appointed
you fucceffors unto the people of Noah % and hath added unto you in ftature
largely f. Remember the benefits of God, that ye may profper. They faid, Art
thou come unto us, that we fhould worfhip God alone, and leave the deities which
our fathers worfhipped ? Now bring down that judgment upon us, with which
thou threatened; us, if thou fpeakeft truth. Hud anfwered. Now fhall there
luddenly fall upon you from your Lord vengeance and indignation. Will
ye difpute with me concerning the names which ye have named e, and your
fathers •, as to which God hath not revealed unto you any authority? Do ye
wait therefore, and I will be one of thofe who wait with you. And we de¬
livered him, and them who believed with him, by our mercy ; and we cut
off the uttermoft part of thofe who charged our figns with falfhood, and were

R 2 not

* And thofe that were with him in the ark;]
That is, thofe who believed on him, and entered
into that veflel with him. Tho’ there be a tradi¬
tion among the Mohammedans , faid to have been
received from the prophet him felf, and conforma¬
ble to the feripture, that eight perfons and no more
were faved in the ark, yet fome of them report
the number varioufly. One fays they were but
fix, another ten, another twelve, another feven-
ty eight, and another fourfeore, half men and
half women 1 ; and that one of them was the el¬
der Jorham2', the preferver, as fome pretend,
of the Arabian language

b Ad was an ancient and potent tribe of Arabs* ,
and zealous idolaters s . They chiefly worfhipped
four deities, Sdkia , Hafedha , Razeka , and Sa-
lema ; the firfl, as they imagined, fupplying them
with rain, the fecond preferving them from all
dangers abroad, the third providing food for
their fuftenance, and the fourth reftoring them
to health when afflidled with fleknefs 6; accor¬
ding to the flgniflcation of the feveral names.

c Hud,'] Generally fuppofed to be the fame
perfon with Heber 7 ; but others fay he was the fon
oSAbdaTlah, the fon of Ribdh, the fon of Khohid,
the fon of Ad, the fon of Aws or Uz, the fon of
Aram , the fon*of Sem8 .

d Who believed not ;] Thefe words were added
becaufe fome of the principal men among them
believed on Hud , one of whom was Morthed Ebu
Saad9.

* The fucceffors of the people tf/'Noah;] Dwel¬
ling in the habitations of the antediluvians, who
preceded them not many centuries; or having
the chief fway in the earth after them. For the
kingdom of Shedad the fon of Ad is faid to have
extended from the fands of AIajy to the trees
of Oman 1 0 .

f See the Prelim. Difc. p. 7.

R Concerning the names which ye have named, See.]
That is, concerning the idols "and imaginary ob¬
jects of your worfliip, to which ye wickedly
give the names, attributes, and honour due to the
only true God.

1 ///Zamakhsiiari, Jallalo'ddin, Ebn Shohnah
Difc. I. p. S. 3 V. Pocock. Orat. prafix. Carm. Tograi .

D 6, 7.

Difc. p. 6.

5 Abulfeda.

8 Al Beidawi.

6 V. D’Herbel. Bib!. Orient .
9 Idem . 10 Idem.

2 Idem. See the Prelim.
See the Prelim . Difc. §. L
Art. Houd . 7 See the Pre! .

i 24 Al K 0 R A K. Chap. 7.

not believers \ And unco the tribe of Thamud6 wefent their brother Saleh1-'.
He fa id, O my people, worfliip God : ye have no God befides him.. Now
hath a manifeft proof come unto you from your Lord. This flie-camel
of God is a fign unto you"d: therefore difmifs her freely, that Hie may feed
in God’s earth •, and do her no hurt, left a painful punifhment feize you. And
call to mind how he hath appointed you fucceffors unto the tribe of Ad, and
hath given you a habitation on earth ; ye build yourfelves caftles on the
plains thereof, and cut out the mountains into houfes . Remember therefore
the benefits of God, and commit not violence in the earth, atfting corrupt¬
ly. The chiefs among his people who were puffed up with pride, faid unto

thole

4 The dreadful definition of the Adites we
have mentioned in another place 1 , and lhall on¬
ly add here fome further circumftances of that
calamity, and which differ a little from what is
there faid; for the Arab writers acknowledge many
inconfiftencies in the hiftories of thefe ancient
tribes z.

The tribe of ^/havingbeen for their incredulity
previoufly chaflifed with a three years drought,
lent Kail Ebn It bar and Morthcd Ebn Sand
with feventy other principal men to the temple
of Mecca to obtain rain. Mecca was then in the
hands of the tribe of Amalek , whofe prince was
Modtoiyab Ebn Been and he being without the
city when the embaifadors arrived, entertained
them there for a month in fo hofpitable a manner
that they had forgotten the bufinefs they came
about, had not the king reminded them of it, not as
from himfelf, led: they fhould think he wanted
to be rid of them, but by lbme verfes which he
put into the mouth of a finging-woman. At
which being roufed from their lethargy, Mortbed
told them the only way they had to obtain what
they v anted, would be to repent and obey
their prophet: but this difpleafing the reft, they
defired I.loawiyab to imprifon him, left he fhould
go h them ; which being done. Kail with the
reft: entring Mecca, begged of Gon that he would
fend rain to the people of Ad. Whereupon three
clouds appeared, a white one, a red one, and a
black one; and a voice from heaven ordered Kail
to chufc which lie would. Kail failed not to
make choice of the laft, thinking it to be loaden
with the moft i.v.n ; but when this cloud came
over them, it proved to be fraught with the di¬
vine vengeance, and a temped: broke forth from
it which dcllroycd them all 3 .

* 7 barn lid was another tribe of the ancient
Arab'- who fell into idolatry. See the Prelim.

Difc. V 1. p. 7.

c Saleh '] Al Beiddzoi deduces his genealogy
thus. Saleh , the fon of Obeidy the fon of Afaf \
the fon of Mafckb , the fon of Obeidy the fon of
Hddber , the fon of Tbamud > .

d This Jbe- camel of God is a Jign unto you.]
The Thamudites infilling on a miracle, propofed
to Saleh that he fhould go with them to their
feftival, and that they fhould call on their gods,
and he on his, promidng to follow that deity
which fhoulcf anfwer. But after they had called
on their idols a long time to no purpofe, fon da
Ebn Amrtiy their prince, pointed to a rock Hand¬
ing by itfelf, and bid Saleb caufe a fhe-camel
big with young to come forth from it, folemnly
engaging that if he did, he would believe; and
his people promifed the fame. Whereupon Saleb
asked it of God, and prefentiy the rock, after fe-
veral throws as if in labour, was delivered of a flie-
camel anfwering the defeription of fondu> which
immediately brought forth a young one ready
weaned, and, as fome fay, as big as herfelf. fon-
day feeing this miracle, believed on the prophet,
and fome few with him ; but the greater part of
the Thamudites remained notwithftanding incre¬
dulous. Of this camel the commentators tell fe-
veral very abfurd ftories ; as that when flic went
to drink fhe never raifed her head from the well
or river fill fhe had drank up all the water
in it, and then fhe offered herfelf to be. milked,
the people drawing from her as much milk as
they pleafed ; and fome fay that fhe went about
the town crying aloud. If any wants milk let
him come forth 5 .

c The tribe of Tbarnud dwelt firft in the country
of the Adites , but their numbers increafing, they
removed to the territory of Hejr for the fake of
the mountains, where they cut themfelvcs
habitations in the rocks, to be feen at this
day.

1 Prelim . Difc. p. 6. 2 Al Beidawi, V. D’Herbelot, Bibl. Orient. Art. Houd. 3 See

the Prelim . Difc. p. 7 . * Abu litda, Al Zamakhshari. V . D’H e r b e l . Bibl . Oi lent. Art .

Saleb. '' See the Prel Difc. p. 7.

Chap. y. Al KORA JV. 125

thofe who were efteemed weak, namely , unto thofe who believed among them.
Do ye know that Saleh hath been lent from his Lord ? They anfwered.
We do furely believe in that wherewith he hath been fent. Thofe who were
elated with pride replied. Verily we believe not in that wherein ye believe.
And they cut off the feet of the camel % and infolently tranfgreffed the com¬
mand of their Lord b, and faid, O Saleh, caufe that to come upon us, with
which thou haft threatened us, if thou art one of thofe who have been fent
by God. Whereupon a terrible noife from heaven c a flailed them and in
the morning they were found in their dwellings proftrate on their breafts
and dead*. And Saleh departed from them, and faid % O my people, now
have I delivered unto you the meffage of my Lord ; and I advifed you well, but
ye love not thofe who advife you well. And remember Lot f , when he* faid

1 And they cut off the feet of the camel. ] This
extraordinary camel frighting the other cattle from
their pailure, a certain rich woman named Oneiza
Omul Ganem , having four daughters, drefl them out
and offered one Keddr his choice of them, if he
would kill the camel. Whereupon he chofe one,
and with the afliftance of eight other men, ham-
ftrung and killed the dam, and purfuing the
young one, which fled to the mountain, killed
that alio, and divided his fiefh among them 1 .
Others tell the itory fomewhat differently, ad¬
ding Sadaka Bint al Mokhtar as a joint confpira-
trefs with Oneida , and- pretending that the young
one was not killed; for they fay that having fled
to a certain mountain named Kara , he there
cryed three times, and Saleh bid them catch him
if they could, for then there might be hopes of
their avoiding the divine vengeance ; but this
they were not able to do, the rock opening after
he had cried, and receiving him within it 2f.

h And infolently tranfgreffed the command of
their Lord, &c.] Defying the vengeance with
which they were threatened ; becaufe they trull -
ed in their ilrong dwellings hewn in the rocks,
Lying that the tribe of Ad penflied only becaufe
their houfes were not built with i'uflicient
ilrcngth * .

c A terrible noife from heaven ;] Like violent
and repeated claps of thunder; which fome fay
v/as no other than the voice of the angel Gabriel*,
and which rent their hearts s . It is faid that
after they had killed the camel, Saleh told them
that on the morrow their faces fhould become
yellow, the next day red, and the third day black,
and that on the fourth God’s vengeance fhould
light on them ; and that the firlt three flgns hap¬
pening accordingly, they fought to put him to
death, but God delivered him, by fending him
into Bale dine L

un-

d Mohammed in the expedition of Tabuc, which
he undertook againft the Greeks in the ninth year
of the Hejra, pa fling by Hcjr, where this ancient
tribe had dwelt, forbad his army, tho’ much dif-
treffed with heat and thirff, to draw any water
there, but ordered them if they had drank of
that water to bring it up again, or if they had
kneaded any meal with it, to give it their cam¬
els 7 ; and wrapping up his face in his garment,
he fet fpurs to his mule, crying out. Enter not
the houfes of thofe wicked men, but rather weep ;
left that happen unto you, which befcl them . and
having fo faid, he continued galloping full lpeed

with his face muffled up, till he had pafled the
valley s.

Whether this fpeech was made by Saleh to
them at parting, as feems moil: probable, or after
the judgment had fallen on them, the commen¬
tators are not agreed.

f Lot.] The commentators fay, conformably
to the feripture, that Lot was the fon of liar an ,
the ion of Axer or Terah , and confequentlv A-
hr ah am' % nephew, who brought him with* him
from Chaldea into Pa/e/line, where, they fay, he
was fent by God to reclaim the inhabitants of
Sodom and the other neighbouring cities which
were overthrown with it, from the unnatural
vice to which they were addicted ^ . And this
Mohammedan tradition feems to be coun¬
tenanced by the words of the apoiile, that tins
righteous man dzvelling among them, in feeing and
hearing vexed his righteous foul from day to day
with their unlawful deeds 1 0 ; whence it is proba¬
ble that he omitted no opportunity of endeavour -
ing their reformation. The (lory of Lot is told
with further circumlbnccs in the eleventh chap¬
ter. '

1 A r. u lff.da.
the Prelim. l).[:c. p. 7.
t-'En ’ ALh. p, xzj.
1 ■’ : . i . ii. 8,

‘v \i >

A! B f. 1 d a w 1 . V . D I T v k l 1. nbi j up ra. * Al sv r a 3 a 1 .

s Arum* epa, Al Uuu.vvi. •* Al Bk id a v. i .

■t

G : <

) r

A u v

iURIl AR f ,

v L DTIercllot. Bill. Grit

' n l . Art . L

f l

126 Al K 0 jR A I\F. Chap, y,

unto his people. Do ye commit a wickednels, wherein no creature hath fet you
an example ? Do ye approach luftfully unto men, leaving the women ? Cer¬
tainly ye are people who tranfgrefs all modejly. But the anfwer of his people
was no other than that they faid the one to the other. Expel them 3 your city,
for they are men who preferve themfelves pur tfrom the crimes which ye com-
mjf. Therefore we delivered him and his family, except his wife ; ftie was
one of thofe who (laid behind* : and we rained a fhower of Jlones upon themc.
Behold therefore what was the end of the wicked. And unto Madian d we fent
their brother Shoaib c. He faid unto them , O my people, worfhip God ; ye
have no God befxdes him. Now hath an evident demonftration f come unto
you from your Lord. Therefore give full meafure and juft weight, and di-
minifh not unto men ought of their matters s ; neither a<5f. corruptly in the
earth, after its reformation \ This will be better for you, if ye believe. And
bdet not every way, threatening the ■paJfengeX ; and turning afidefrom the path
of God him who beiieveth in him, and feeking to make it crooked. And
remember, when ye were few, and God multiplied you : and behold, what
hath, been the end of thole who adled corruptly. And if part of you believe
in that wherewith I am fent, and part believe not, wait patiently until God

judge

a Expel then* &c.] viz. Lot, and thofe who
believe on him.
b See chap, i i .
c See ibid.

d Madian,'] or Midi an, was a city of. Hejdx ,
and the habitation of a tribe of the fame name,
the defeendants of Mid inn , the fon of Abraham
fcv Keturab 1 , who afterwards coalefced with the
Ifmaelites , as it feems ; Mojes naming the fame
merchants who fold Jftepb to Potiphar, in one
place Ifmaelites ~ , and in another Midianites 3 .

This city was fituated on the red fea, fouth-
eafl of mount Sinai , and is doubtlels the fame
with the Mjdiana of Ptolemy, what was remain¬
ing of it in Mohammed's time, was foon after
dcmoiiihed in the fucceeding wars 4, and it re¬
mains defolate to this day. The people of the
country pretend to fhew the well whence Mofes
watered Jethro's flocks 1 .

c Shoaib.] Some Mohammedan writers make
him the Ion of Mihail , the fon of Yafhjar , the
fon of Madian 6 ; and they generally fuppofe him
to be the fame perfon with the father-in-law of
Mofes, who is named in feripture Reuel or Ra-
gucl, and Jethro 7 . But Ahmed Ebn Abd' alb ali?n
charges thofe who entertain this opinion withig-
norance. AlKeJfzifays that his father’s name was
San fen, and that lie was firft called Boyun, and

afterwards Shoaib ; and adds that he was a come¬
ly perfon, but fpare and lean, very thoughtful
and of few words. Dodlor Prideattx writes this
name, after the French tranflation, Chaib s.

f An evident de?no?iftration ;]This de m on fl rati¬
on the commentators fuppofe to have been a
power of working miracles, tho’ the Koran men¬
tions none in particular. However they fay (after
the Jew j) that he gave his fon-in-law that won¬
der- working rod 9, with which he performed all
thofe miracles in Egypt and the defart, and alfo
excellent advice and inftrudtions IO; W'hence he
had the fur mm e of Kbafib al anbiya , or the
preacher to the prophets 1 1 .

e Give full meafure and juft weight. See.] For
one of the great crimes which the Midianites
were guilty of, was the ufing of diverfe meafures
and weights, a great and a fmall, buying by one
and felling by another 1 z .
b See before, p. 122. not. b.

1 Befet not every way, threatening the paffeng/r ;]
Robbing on the high way, it feems, was ano¬
ther crying fin, frequent among thefe people.
But fome of the commentators interpret this paf-
fage figuratively, of their befetting the way oi
truth, and threatening thofe who gave ear to the
remonftrances of Shoaib 1 3 .

1 Gen. xxv. 2. - Gen. xxxix. 1. 3 Gen. xxxvii.

*5 Ar>u lfed a Defer. Arab. p. 42. Geogr.Nub. />. 109.
7 Exod. ii. 18, iii. 1. “ Life of Mah. p. 24.

10 Rxod. xviii. 13, itfe. 11 D’Herbelot,

Al Beidawi. See D cut. xxv. 13, 14, 13 Idem*

36. 4 V. Golii not. in A frag. p. 145.

6 ^//Beidawi, Tarikh Montakiiaid
9 Al Beidawi. V. Shaljhd. bakhab. p. 12.
Blbl. Orient . Art. Schoalb , 12 F. id

Chap. 7* Al K O R A N. 127

iudo-e between us ; for he is the belt judge. * The chiefs of his people, who IX.
were elated with pride, anfwered. We will furely caft thee, O Shoaib, and
thofe who believe with thee, out of our city ; or elfe thou fhalt certainly re¬
turn unto our religion. He laid. What, though we be averfe thereto ? We fhall
p j rely imagine a lie againftGoo, if we return unto your religion, after that God
hath delivered us from the fame: and we have no reafon to return unto it,
unlefs God our Lord fhall pleale to abandon ns. Our Lord comprehendeth
everv thing by his knowledge. In God do we put our truft. O Lord, do
thou judge between us and our nation with truth ; for thou art the beft judge.

And the chiefs of his people, who believed not, faid, If ye follow Shoaib,
ve lhall furely perifh. Therefore a ftorm from heaven a aflailed them, and
in the morning they were found in their dwellings dead and proftrate. They
who accufed Shoaib of impofture became as though they had never dwelt there¬
in ; they who accufed Shoaib of impofture perilhed themfelves. And he de¬
parted from them, and faid, O my people, now have I performed unto you the
meffages of my Lord ; and I advifed you aright : but why fhould I be grieved
for an unbelieving people ? We have never fent any prophet unto a city, but
we afflidled the inhabitants thereof with calamity and adverfity, that they
might humble themfelves. Then we gave them in exchange good in lieu of
evil, until they abounded, and faid, Adverfity and profperity formerly hap¬
pened unto our fathers, as unto us. Therefore we took vengeance on them
fuddenly, and they perceived it not before-hand. But if the inhabitants of
thofe cities had believed and feared God , we would furely have opened to
them biddings both from heaven and earth. But they charged our apoftles
with falfhood ; wherefore we took vengeance on them, for that which they
had been guilty of. Were the inhabitants therefore of thofe cities fecure, that
our punifhment fhould not fill on them by night, while they flept ? Or were the
inhabitants of thofe cities fecure that our punifhment fhould not fall on them by
day, while they fported ? Were they therefore fecure from the ftratagem of
God b? But none will think himfelf fecure from the ftratagem of God, ex¬
cept the people who perifh. And hath it not manifeftly appeared unto thofe
who have inherited the earth after the former inhabitants thereof, that, if we
picafe, we can afHidl them for their fins ? But we will feal up their hearts;
and they final 1 not hearken. We will relate unto thee fome ftories of thefe
cities. Their apoftles had come unto them with evident miracles, but they were
not dif po fed to believe in that which they had before gainfaid. Thus will God
le d up the hearts of the unbelievers. And we found not in the greater pare
ol them any obfer-vance of their covenant ; but we found the greater part of

them

2 A /hr?:; fro??: hravn: ;] Like that which de¬
ployed the Tbrt??iuditt:s . Some fuppofe it to have
r’c'-n ,;n earthquake, for the original word figni-
slg eu.ier, or both ; and both thefe dreadful ca-
-mines may well be fuppofed to have joint])

*d tiic divine vengeance.

'■ ; /’ G • l> Mcrebv is figurative

• ' i

* *- i . L _

* «

/ t i , i >

Jy exprefled the manner of God’s dealing with

proud and ungrateful men, by fuffering them to
fill up the meafure of their iniquity, without
vouchlafing to bring them to a lcnfc of their
condition by chafifemcnts and a filial ions till they
fmd thcmielvcs utterly loii? when tlicv leail
cxpedl it r.

i28 Al KORAN. Chap. 7.

them wicked doers. Then we lent, after the abovenamed apoftles , Moses
with our figns unto Pharaoh a and his princes-, who treated them unjuft]yb:
but behold what was the end of the corrupt doers. And Moses faid, O
Pharaoh, verily I am an apoftle fent from the Lord of all creatures. It is
jutt that I fhould not fpeak of God other than the truth. Now am I come unto
you with an evident fign from your Lord : fend therefore the children of Israel
away with me. Pharaoh Anfwered, If thou corned: with a fign, produce
it, if thou fpeakeft truth. Wherefore he caft down his rod and behold, it
became a vifible ferpent c. And he drew forth his hand out of bis bofom •> and
behold it appeared white unto the fpe£tators d. The chiefs of the people of
Pharaoh faid, This man is certainly an expert magician: he feeketh to dif-
pofiefs you of your land ; what therefore do ye diredt ? They anfwered, Put
off him and his brother by fair promifes for fotne tune, and in the mean while
lend unto the cities, and affemble the inhabitants , that they may bring unto
thee every expert magician. So the magicians e came unto Pharaoh ; and

they

a Pharaoh. j This was the common title or
name of the kings of Egypt, (fignifying king
in the Coptic tongue,) as Ptolemy was in
after times ; and as Ctefar was that of the
Roman emperors, and Khojru that of the kings
of Perfia. But which of the kings of Egypt ,
this Pharaoh of Mofes was, is uncertain. Not to
mention the opinions of the European writers,
thofe of the eaft generally fuppofe him to have
been al PValtd, who, according to fome, was an
Arab of the tribe of Ad, or, according to others,
the fon of Majab , the ion o f.Riydn* the fon of
IV all & 1 the Amalekite 2 . There are hiflorians
however who fuppofe Kabus the brother and pre-
dcceiTor of alWalid was the prince we are (peak¬
ing of ; and pretend he lived fix hundred and
twenty years, and reigned four hundred. Which
is more reafonable, at lead, than the opinion of
thofe who imagine it was his father 'Majab , or
grandfather Riyan ' . Abu fed a lays, that Majab
being one hundred and ieventy years old, and
having no child, while he kept the herds faw
a cow calve, and heard her fay, at the fame time,
O'M a fab, be not grieved , for thou jb alt have a
wicked jon , who will be at length cajl into hell .
And he accordingly had this Walid, who after¬
wards coming to be king of Egypt , proved an
impious tyrant.

ry Who treated them unjujlly ;] By not believing
therein.

c A vifible ferpent ;] the Arab writers tell c-
nonnous fables of this ferpent or dragon. For
they fay that he was hairy, and of fo prodigi¬
ous a fizc, that when the opened his mouth.

his jaws were fourfeore cubits afunder, and
when he laid his lower jaw on the ground, his
upper reached to the top of the palace ; that
Pharaoh feeing this moniter make towards him,
Bed from it, and was fo terribly frightened, that
he befouled himfelf ; and that the whole ailem-
bly alfo betaking thcmfelves to their heels, no lefs
than twenty five thoufand of them loft their lives
in the prefs. They add that Pharaoh upon this
adjured Mofes by God who had fent him, to take
away the ferpent, and promifed he would be¬
lieve on him, and let the Ifraelites go; but when
Mofes had done what he requefled, he relapied,
and grew as hardened as before

d He drew forth his hand and it became zvhite ;]
There is a tradition that Mofes was a very fwar-
thy man; and that when he put his hand into
his bofom, and drew it out again, it became ex¬
tremely white and fplcndid, furpa fling the bright-
nefs of the fun i. Marracci 6 fays we do not
read in feripture that Mofes /hewed this fign be¬
fore Pharaoh. It is true, the feripture does not
exprefsly lay fo, but it feems to be no more than
a neceflary inference from that paflage, where
God tells Mcfcs that if they will not hearken to
the hrfl fign, they will believe the latter fign,
and if they will not believe thefe two figns,
then directs him to turn the water into blood’'.

e Pbe magicians ; ] The Arabian writers name
fevcral of thele magicians, befides their chict
pried Simeon, viz. Sadu>‘, and G ha a dr, fa.::/:,
and Mosfa, Wardn and Zamdn, each of whom
came attended with their difciplcs, amounting
in all to fevcral thoufands

1 See the Prelim. Dfic. />.
* Al Be id aw 1. 5 Idem.

Orient, art. i\L>ufa, p. 643, &c.

2 Ar.ui.FEDA, ErV.

In Ale. p 284, 7 Ex

A l KliSSAI.

Kitdb taf dr itbdb, Gf a l 2\j:
iv. 8.9. y /’. IV Hi:. KP liLO'L , £

Chap. 7. Al KORAN* 129

they fa id. Shall we furely receive a reward, if we do overcome ? He anfwer.
ed. Yea *, and ye lhall certainly be of thofe who approach near unto my throne.
They faid, O Moses, either do thou caft down thy rod firfi , or we will caff
down ours. Moses anfwered. Do ye caft down your rods firfi. And when
they had caft them down, they inchanted the eyes of the men who were prefent,
and terrified them ; and they performed a great inchantment a. And we fpake
by revelation unto Moses, faying , Throw down thy rod. And behold, itfwal-
lowed up the rods which they had caufed falfely to appear changed into fer-
pentsb. Wherefore the truth was confirmed, and that which they had
wrought, vanilhed. And Pharaoh and his 7nagicians were overcome there,
and were rendred contemptible. And the magicians proftrated them-
felves, worfhipping j and they faid. We believe in the Lord of all crea¬
tures, the Lord of Moses and Aaron c. . Pharaoh faid. Have ye believed
on him, before I have given you permifiion ? Verily this is a plot which ye
have contrived in the city, that ye might caft forth from thence the inhabi¬
tants thereof d. But ye lhall furely know that I am your mafter •, for I will
caufe your hands and your feet to be cut off on the oppofite Tides e, then will
I caufe you all to be crucified f. The magicians anfwered. We lhall certainly
return unto our Lord, in the next life ; for thou takeft vengeance on us only
becaufe we have believed in the figns of our Lord, when they have come un¬
to us. O Lord, pour on us patience ; and caufe us to die Moflems s. And

S the

a And they performed a great inchantment
They provided themfelves with a great number
of thick ropes and long pieces of wood which
they contrived, by fome means, to move, and
make them twill themfelves one over the other;
and fo impofed on the beholders, who at a dis¬
tance took them to be true ferpents r.

b Behold, it fiv allowed up the rods, &c.] The
expofitors add, that when this ferpent had fwal-
lowed up all the rods and cords, he made diredlly
towards the allembly, and put them into fo great
a terror, that they fled, and a confiderable num¬
ber were killed in the croud : then Mojes took it
up, and it became a rod in his hand as before.
Whereupon the magicians declared that it could
be no enchantment, becaufe in fuch cafe their
rods and cords would not have difappeared 2.

'"And the magicians prof rated themfelves worfi hip¬
ping, &c.] It feems probable that all the magicians
were not converted by this miracle, for fome
writers introduce Sadi! r and Ghadur only, .ac¬
knowledging Mofes's miracle to be wrought by the
power oi God. Thefe two, they lay, were
brothers, and the fons of a famous magician, then
dead ; but on their being fent for to court on this
occalion, their mother perfuaded them to go to
their father’s tomb, to ask his advice. Being
come to the tomb, the lather anfwered their call,
and when they had acquainted him with the af¬

fair, he told them, that they Ihould inform them¬
felves whether the rod of which they fpokc
became a ferpent while its maflers flept, or on¬
ly when they were awake ; for, faid he, in-
chantments have no effe£l while the enchanter is
afleep, and therefore if it be otherwife in this
cafe, you may be allured that they a£i by a di¬
vine power. Thefe two magicians then, arrb-
ving at the capital of Egypt, on enquiry found,
to their great aftonilhment, that when Mofes and
Aaron went to reft, their rod became a ferpent *
and guarded them while they flept 3 . And this
was the firft ftep towards their converflon.

d Ibis is a plot which ye have contrived ,
&c.] i. e. This is a confederacy between you and
Mojes, entered into before ye left the city to go
to the place of appointment, to turn out the
Copts , or native Egyptians, and eftablifh the Ifrae -
lites in their Head

* On the oppofte fide ;] That is, your right
hands, and your left feet.

f' And 1 will caufe you all to be crucified d\ Some
fay Pharaoh was the firft inventer of this ignomi¬
nious and painful punifhmcnt.

8 Some think thefe converted magicians were
executed accordingly: but others deny it, nndl
fay that the king was not able to put them to
death; infilling on thefe words of the Koran * ,
You two, and they who follow you, jhall overcome ,

Hfl.

A : Be id aw i. V D’Hep.uelot, ulifup. and Koran, c. 20.

u-jijnp,

4 Al Be id aw i.

Chap. 2$.

2 A l B E I D A W I .

3 r.DTiE*-

Al KORAN. Chap. 7\

the chiefs of Pharaoh’* people {aid. Wilt thou let Moses and his peoplego,
that they may aft corruptly in the earth, and leave thee and thy gods *?'
Pharaoh anfwered. We will caufe their male children to be {lain, and we will
fuffer their females to live b ; and by that means viz fhall prevail over them.
Moses fa id unto his people, Aflt affiftance of God, and fuffer patiently : for
the earth is God’*, he giveth it for an inheritance unto fuch of his fervants
as he pleafeth *, and the ■profperous end Jhall be unto thofe who fear him .
They anfwered, We have been afflifted by having our male children Jlain , be¬
fore thou cameft unto us, and alfo fince thou haft come unto us. Moses
faid, Peradventure it may happen that your Lord will deftroy your enemy,
and will caufe you to fucceed him in the earth, that' he may fee. how ye will
aft therein . And we formerly punifhed the people of Pharaoh with dearth
and fear city of fruits, that they might be warned. Yet when good happened
unto them, they faid. This is owing unto us : but if evil befel them, they
attributed the fame to the ill luck of Moses, and thofe who were with him c.
Was not their ill luck with God d? but moft of them knew At not. And they
faid unto Moses , Whatever fign thou fhew unto us, to inchant us therewith,
we will not believe on thee. Wherefore we fent upon them a flood e, and lo-
cufts, and lice f, and frogs, and blood ; diftinft miracles: but they behaved
proudly, and became a wicked people. And when the plague® fell on them,
they faid, O Moses, intreat thy Lord for us, according to that which he hath
covenanted with thee : verily if thou take the piague from off us, we will fure-
ly believe thee, and we will let. the children of Israel go with thee. But
when we had taken the plague from off them, until the term which God had
granted them was expired, behold, they broke their promife. Wherefore

1 TJoy gods;] Whwh were the liars, or other ment for their wickednefs.
idols. But fome of the commentators, from cer- c A flood{\ This inundation, they fay, vim
lain impious expreflions of this prince, recorded in occafioned by unufual rains which continued
the Koran r, whereby he fets up himfelfas the eight days together, and the overflowing of the
only god of his fubje&s, fuppofe that he was the Nile; and not only covered their lands, but came
objeft of their worfhip, and therefore inilead of into their houfes, and rofe as high as their backs
sillkatacay thy gods , read ilahataca , thy worjloip 2. and necks; but the children of Ifrael had no rain
b We will caufe their male children to be Jlain , in their quarters As there is no mention of
&c.] That is. We will continue to make ufe of any fuch miraculous inundation in the Mofalc
the fame cruel policy to keep the Ifraelites in writings, fome have imagined this plague to
fubjedlion, as we have hitherto done. The have been either a pefiilence, or the fmall pox,
commentators lay that Pharaoh came to this re- or fome other epidemical diftemper 5. For the
folution becaufc he had either been admonifhed in word ttfdn9 which is ufed in this place, and is ge-
a dream, or by the ailrologers or diviners, that nerally rendered a deluge , may alfo fignify any
one of that nation fhould fubvert his kingdom other univerfal deflru&ion or mortality.

r To the ill luck */Mofes, &c.] Looking on him f Lice;'] Some will have thefe infc6ls to have
and his followers as the occafion of thofe cala- been a larger fort of tick; others, the young lo*
mities. The original word properly fignifies to culls before they have wings6.
take an ominous and Jiniflcr prefage of any future 8 The plagued] viz.. Any of the calamities already

event, from the flight of birds, or the like. mentioned, or the pcflilence which God fent

* Was not their ill luck zoith God ?] By whofe upon them afterwards,
will and decree they were fo afHi<ficd,as a punifh-

1 Ibid, and chap. z6, £fr7.

- A/Bzid awl

2 Al Be id awi.

6 Idem .

2 Lie nip Jai.l alq’ddin,

4 I Idem p A-

'Chap. 7* At & 0 R A PT* f j j

ive took vengeance on them, and drowned them in the red Tea s ; becaufe they
charged our figns with fallhood, and negledted them. And we caufed the peo¬
ple who had been rendred weak, to inherit the eaftern parts of the earth and
the weftern parts thereof15, which we bleffed with fertility \ and the gracious
word of thy Lord was fulfilled on the children of Israel, for that they had
endured with patience : and we deftroyed the ft ruptures which Pharaoh and
his people had made, and that which they had eredted c. And we caufed
the children of Israel to pafs through the fea, and they came unto a people
who gave themfelves up to the worfhip of their idols'1, and they faid, O Moses,
make us a god, in like manner as thefe people have gods. Moses anfwered*
Verily ye are an ignorant people : for the religion which thefe follow will be
deftroyed, and that which they do is vain. He faid. Shall I feelc for you any
other god than God ; fince he hath preferred you to the reft of the world ? And
remember when we delivered you from the people of Pharaoh, who griev-
oufly oppreffed you they flew your male children, and let your females live :
therein was a great trial from your Lord. And we appointed unto Moses
a faft of thirty nights before we gave him the law e, and we completed them by
adding of ten more •, and the ftated time of his Lord was fulfilled in forty
nights. And Moses faid unto his brother Aaron, Be thou my deputy among
my people during my ab fence-, and behave uprightly, and follow not the way
of the corrupt doers. And when Moses came at our appointed time, and
his Lord fpake unto him f, he faid, O Lord,- Shew me thy glory, that I may
behold thee. Goo anfwered, Thou fhalt in no wife behold me j but look
towards the mountain*, and if it ftand firm in its place, then fhalt thou fee
me. But when his Lord appeared with glory in the mount11, he reduced it

S 2 to

3 See this wonderful event more particularly
deferibed in the tenth and twentieth chapters.

b 1 be eaftern parts of the earth and the. weftern
parts thereof ;] That is, the land of Syria, of
which the eaftern geographers reckon Paleftine
a part, and wherein the commentators fay the
children of Jfrael fucceeded the kings of Egypt
and the Amalekites 1 .

And we deftroyed the ft rtift tires which Pha¬
raoh and his people had made , &c.] Particularly
the lofty tower 'wbdch.Pharaoh caufed to be built*
that he might attack the Gop of Mofes

And they ca?ne unto a people who worjbipped /-
do/s.] Thele people fome will have to be of the
tribe of Awalck, whom Mofes was commanded to
deftroy, and others of the tribe of Lakhs/;.

1 heir idols, it is faid, were images of oxen.
Vs hich gave the firft hint to the making of the
golden calf 3 .

IV c appointed unto Mofes a faft of thirty
t! A'ts-> and we co?npl sated the?n by adding of ten
//7v/y, cSjc.] The commentators fay that God, ha¬
ving promifed Mofes to give him the law, direc¬
ted him to prepare himfelf for the high favour of

fpeaking with God in perfon, by a faft of thirty
days : and that Mofes accordingly failed the whole
month of Dhu1 Ikaada , but not liking the favour
of his breath, he rubbed his teeth with a denti¬
frice, upon which the angels told him, that his
breath before had the odour of musk4*, but that
his rubbing his teeth had taken it away. Where¬
fore God ordered him to faft ten days more,
which he did ; and thefe were the firft ten days
of the fucceeding month Dbu'lbajja . Others
however fuppofe that Mofes was commanded to
faft and pray thirty days only, and that during
the other ten God difeourfed with him 5 .

f And his Lord fpake unto him;] Without the
mediation of any other, and face to face, as he
fpeaks unto the angels 6.

6 The mountain;] This mountain the Mob am*
me dans name al Zabir.

h When his Lord appeared with glory in the
mount'd] Or, as it is literally, unto the mount *
For fomc of the expo ft tors pretend that God en¬
dued the mountain with life and the fenfe of fee¬
ing.

/>• 1 09. ■>

2 V. Kor. eh. 28, rfft/40.

Al Be I DA W I, J A L L A L o’ D D I N .

3 Al Beidawi. 4 Seethe Prelim. Difc. TV.
6 Al Beidawi, V. D'Herbel, Bibl. Orient. p. 650.

132 Al V 0 R A 2V. C h a p. yi

to dull:. And Moses fell down in a fwoon. And when he came to him-
lelf, he laid, Praife be unto thee ! I turn unto thee with repentance, and'
I am the fir ft of true believers*. God faid unto hbny O Moses, I have cholera
thee above all men, by honouring thee with my commiffions, and by my fpeak-
ing unto thee : receive therefore that which I have brought thee, and be one
of thofe who give thanks b. And we wrote for him on the tables can admo¬
nition concerning every matter, and a decifion in every cafe d, and f aid , Re¬
ceive this with reverence •, and command thy people that they live accordino-
to the moft excellent precepts thereof. I will fhew you the dwelling of the
wicked'. I will turn afide from my figns thofe who behave themlelves proud¬
ly in the earth, without juftice : and although they fee every fign, yet they
fhall not believe therein j and although they fee the way of righteoufnefs yet
they fhall not take that way ; but if they fee the way of error they fhall take
that way. This Jhall come to pafs becaufe they accufe our figns, of impofture,
and negledf the fame. But as for them who deny the truth of our figns and the
meeting of the life to come, their works fhall be vain : fhall they be reward¬
ed otherwife than according to what they fhall have wrought ? And the people
of Moses after his departure, took a corporeal calf f, made of their ornaments5,,
which lowed h. Did they not fee that it fpake not unto them, neither direfted
them in the way ? yet they took it for their god , and adfed wickedly. But
when they repented with forrow and faw that they had gone affray, they faid,.
Verily if our Lord have not mercy upon us, and forgive us not, we fhall cer¬
tainly become of the number of thofe who perifh. And when Moses return¬
ed unto his people, full of wrath and indignation, he faid. An evil thing is it
that ye have committed after my departure > have ve haftened the command

s 1 am the fir I? of true believers.'] This is not
to be taken ftridtly. See the like expreilion in
chap. 6. p. 100.

b The Mohammedans have a tradition, that
JAofics asked to fee God on the day of Arafat , and
that he received the law on the day they flay the
victims at the pilgrimage of Mecca , which days
are the ninth and tenth of Dbtflbajja.

c The tables ;] Thefe tables, according to fome,
were feven in number, and according to others
ten. Nor are the commentators agreed whe¬
ther they were cut out of a kind of lote-tree in
paradife called al Sedra , or whether they were
chryfolites, emeralds, rubies, or common
{tone 1 . But they fay that they were each ten or
twelve cubits long; for they fuppofe that not on¬
ly the ten commandments but the whole law was
written thereon : and fome add that the letters
were cut quite through the tables fo that they
might be read on both (ides 2; which is a fable
oft Ite j'ezvs.

4 An admonition concernbig every matter , and a

decifion in every cafe ;] That is, a perfect law,
comprehending all neceffary inflruflions as well
in regard to religious and moral duties, as the
adminiftration of juftice.

c I will Jhew you the dwelling of the wicked ;]
Viz,, the defolate habitations of the Egyptians,
or thofe of the impious tribes of Ad and The-
mud , or perhaps hell, the dwelling of the ungod¬
ly in the other world.

f A corporeal calfii\ That is, as fome underftand
it, confifting of flefh and blood ; or, as others,
being a mere body or mafs of metal, without a
foul 3 .

fi Of their ornajnents ;] Such as their rings and
bracelets of gold and filver

h Which lozvedf\ See chap. 20. and the notes
to chap. 2. p. 6, 7.

1 Father Marracci feems not to have underflood
the meaning of this phrafe, having literally tranf-
lated the Arabic words, wa latntna fold t a fi cidi -
him , without any manner of fen fe, Et cum aiders
fa Ulus fuijfiet in man i bus eornm .

3 ^/Beidawi. See chap . 20> and the

5 Al Beidawi. 2 V. D’ Herbel. ubi fiupra.
lutes to chap . 2. p . 6, 7, 4 V . ibid.

Al KORAN.

of your Lord® ? And he threw down the tables b, and took his brother by the
hair of the head, and dragged him unto him. And A a ron faid unto him.
Son of my mother. Verily the people prevailed againffc me % and it wanted
little but they had (lain me : make not my enemies therefore to rejoice over
me, neither place me with the wicked people. Moses faid, O Lord, for¬
give me and my brother, and receive us into thy mercy •, for thou art the itioft
merciful of thofe who exercife mercy. Verily as for them who took the calf for
their god, indignation fhall overtake them from their Lord4, and ignominy in.
this life : thus will we reward thofe who imagine falfhood. But unto them who
do evil, and afterwards repent, and believe in God , verily thy Lord will
thereafter he clement and merciful. And when the anger of Moses was ap¬
pealed, he took the tables' and in what was written thereon was a diredtion
and mercy, unto thofe who feared their Lord. And Moses chofe out of his
people feventy men, to go up with him to the mountain at the time appointed
by us : and when a ftorm of thunder and lightening had taken them away f,
he laid, O Lord, if thou hadft pleafed, thou had 11 deftroyed them before,
and me alfo •, wilt thou deftroy us for that which the foolifh men among us
have committed ? This is only thy trial •, thou wilt thereby lead into error
whom thou pleafeft, and thou wilt diredt whom thou pleafeft. Thou art our
protedlor, therefore forgive us, and be merciful unto us ; for thou art the bell:
of thofe who forgive. And write down for us good in this world, and in

the life to come •, for unto thee are we diredted. God anfwered, I will in-
flidt my punilhment on whom I pleafe •, and my mercy extendeth over all
things : and I will write down good unto thofe who fhall fear me, and give alms,
and who fhall believe in our figns ; who 'fhall follow the apoftle, the illiterate
prophet E , whom they fhall find written down h with them in the law and
the gofpel : he will command them that which is juft, and will forbid them
that which is evil •, and will allow unto them as lawful the good things which
were before forbidden1, and will prohibit thofe which are bad k •, and he will
eafe them of their heavy burchen, and of the yokes which were upon them
And thofe who believe on him, and honour him, and aflift him, and follow
the light, which hath been fent down with him, fhall be happy. Say, Omen,
Verily I am the mefienger pf God unto you all m : unto him belongeth the king¬
dom

* Have ye hajlcncd the com??: a rid of your Lord?]
By negle&ing his precepts, and bringing down
his fwift vengeance on you.

b And he threw down the tables ;] Which were
all broken and taken up to heaven, except one
only ; and this, they fay, contained the threats
and judicial ordinances, and was afterwards put
into the ark 1 .

Prevailed againfl me fj Literally, rend red me
weak.

d See chap. 2, p. 7.

e The tables ;] Or the fragments of that which
left*

r See chap. 2. p. 7. and chap. 4. p. 79.

E The illiterate prophet ;] That is Mohammed >
See the Prelim. Difc. §. II. p. 42.

h Written down'd] i. e. Both foretold by name
and certain defeription.

1 See chap. 3. p. 42.

k And will prohibit thefe which arc badd] As
the eating of blood and iwines flefh, and the ta¬
king of ufury, lAc.

1 See chap. 2. p. 34.

m Unto you alld] That is, to all mankind in
general, and not to one particular nation, as the
former prophets were fent.

1 Al Beidawi. V . D’Herbel. ubi j up . p, 649.

1 34 At K O RA N. Chap.7.

dom of heaven and earth *, there is no God but he ; he givfcth life, and he
caufeth to die. Believe therefore in God and his apoftle,’ the illiterate pro¬
phet, who believeth in God and his word ; and follow him, that ye- may be
rightly directed. Of the people of Moses thereis a party* who direcSt others
with truth, and adt juftly according to the fame. And we divided them into
twelves tribes, as into fo many nations. And we fpake by revelation unto
Moses, when his people asked drink of him, and we f aid , Strike the rock
with thy rod; and there gulhed thereout twelve fountains13 , and men knew
their refpedive drinking place. And we caufed clouds to overfhadow them,
and manna and quails c todefcend upon them, faying., Eat of the good things
which we have given you for food: and they injured not us, but they injured
their own fouls. And call to mind when it was faid unto them. Dwell in this
city d, and eat of the provijions thereof where-ever ye will, and fay, Forgive-
nefs! and enter the gate worfhipping : we will pardon you your fins, and
will give encreafe unto the well-doers. But they who were ungodly among them
changed the exprefiion into another % which had not been fpoken unto them.
Wherefore we lent down upon them indignation from heaven, becaufe they
had tranfgrefied. And afk them concerning the city f, which was fituate on
the fea, when they tranfgrefied on the fabbath day : when their fifii came
unto them on their fabbath day, appearing openly on the water ; but on the
day whereon they celebrated no fabbath, they came not unto them. Thus did
we prove them, becaufe they were wicked doers. And when a party of
them E faid unto the others , Why do ye warn a people whom God will deftroy,
or will punilh with a grievous punilhment ? They anfwered, ’This «an excufe
for us unto your Lord h ; and peradventure they will beware. But when they

had

* Of the people of Mofes there is a party who di¬
rest others with truth , &c.] Viz. thofe Jews who
feemed better difpofed than the reft of their bre¬
thren to receive Mohammed's law ; or perhaps
fuch of them as had actually received it. Some
imagine they were a Jewijh nation dwelling
lorn e where beyond China, which Mohammed faw
the night he made his journey to heaven, and
who believed on him 1 .

b And there gujhed thereout tzoelve fountains ,
See ] See chap. z. p. 8.

To what is faid in the notes there we may add,
that, according to a certain tradition, the ftone,on
which this miracle was wrought, was thrown
down from paradife by Ada?n , and came into the
pohefion of Shoaib , who gave it with the rod to
Mofes; and that, according to another, the wa¬
ter iflued thence by three orifices on each of
the four Tides of the ftone, making twelve in all,
and that it ran, in fo many rivulets, to the quar¬
ter of each tribe in the camp
c See chap. 2. p. 7.
d See this paftage explained, ibid.

® Changed the exprejfion into another, &c.] Pro-

feftor fays, that being prone to leave fpiritual
for worldly matters, inftead of Hittaton they
faid Hint at on, which iignifies zvheat 3 , and comes
much nearer the true word than the exprefiion I
have in the place la ft quoted, fet down from
Jallalo'ddin. Whether he took this from the
lame commentator or not, does not certainly ap¬
pear, tho’ he mentions him juft before* but if he
did, his copy mull differ from that which I have
followed.

* And ask them concerning the city , &c.] This
city was At lab or E/ath , on the red fea ; tho’ fome
pretend it was Mid/an, and others Tiberias.
The whole ftory is already given in the notes to
chap. 2. p. 9. Some fuppofe the following five or
eight verfes to have been revealed at Medina .

E A party of them ;] viz The religious perfons
among them, who ftridtly obferved the fabbath,
and endeavoured to reclaim the others, till they
defpaired of fuccefs. But fome think thefe words
were fpoken by the offenders, in anfwer to the
admonitions of the others.

,l An excuje for us, &c.] That we have done
our duty in difluading them from their wickcdneis.

1 Al Be id aw/.

2 Idem.

S j k. e, in not. ad Evang. Infant, p. 71.

Chap. 7

Al K 0 RA N.

had forgotten the admonitions which had been given them, we delivered thofe
who forbade them to do evil ; and we inflicted on thofe who had tranfgrefied,
a fevere puniihment, becaufe they had adled wickedly. And when they
proudly refufed to defifi from what had been forbidden them, we laid unto
them, Be ye transformed into apes, driven away from the fociety of men. And
remember when thy Lord declared that he would furely fend again ft the Jews*
until the day of refurrection, fotne. nation who fhould afflift them with a
r rievous oppreffion.1 : for thy Lord is fwift inpunifhing, and he is alfo ready
to forgive and merciful : and we difperfed them among the nations in the earth.
Some of them are upright perfons, and fome of them are otherwife. And we
proved them with profperity and with adverfity, that they might return from
their difobedience ; and a fucceftion of their po ferity hath fucceeded after them,
who have inherited the book of the law , who receive the temporal goods of this
wcS'rlcT, and fay. It will furely be forgiven us: and if a temporal advantage

ifo

fhould not fpeak of God

ought but the truth6? Yet they diligently read that which is therein. But
the injoyment of the next life will be better for thofe who fear God than the

. , ' • /» 7 7 / t ^ « /« . . _ _

of theft

and for thofe

10k of the law , and are conftant at prayer:
no means fuffer the reward of the righteous to perifh. And when we fhook
the mountain of Sinai over themd, as though it had been a covering, and
they imagined that it was falling upon them; and we faid , Receive the law
which we have brought you, with reverence ; and remember that which is
contained therein, that ye may take heed. And when thy Lord drew forth
their pofterity from the loins of the fons of Adam0, and took them to wit-

fay

They anfwered. Yea :

J ™ J ’ • * ^ . X tWJlffUCU, X Cci .

we do bear witnefs. This was done left ye fhould fay, at the day of refur-

becaufe

1 J - £ J - - - - - - - - - - P XV I V”

fore deftroy us for that which vain men have committed? Thus do we ex-

plain

a See chap. 5. p. 91. not. Ji,
b And received the temporal goods of this zvorla ;]
By accepting of bribes for wrefting judgment,
and for corrupting the copies of the Pentateuch ;
and by extorting of ufury, is fc 1 .

That they fjould not fpeak of God ought hut

. 1 ’*1 r> . • 1 t i • •* « /^\

that God

.wen ^.unuption without ilncere re¬
pentance and amendment.
d See chap. 2. p. 9, not. a.

And when thy Lord dre:o forth their pofterity
h'ovi the Lins of the funs of Adam, £sV.] This
v.-as done in the plain of Dakia in India > or, as
others imagine, in a valley near Mecca. The
comment .tors tell us that God ftroked Adam's

truth i] Particularly by giving out t
w;il forgive their corruption without ii

back, . and extrafted from his loins his whole
pofterity, which fhould come into the world un*
til the refurredtion, one generation after ano¬
ther ; that thefe men were actually alTcinbled
all together in the fhape of fmall ants, which were
endued with underftanding ; and that after they
had, in the prefence of the angels, confcffed
their dependance on Gon, they were again
caufed to return into the loins of their great an-
ceftor2. From this fiftion it appears that the
do&rine of pre-exiftence is not unknown to the
Mohammedans', and there is fome little con for-
mity between it and the modern theory of gene
ration ex animalculis in feminc marium .

t/ZBeidawi.

Idem, Jallalo’ddin, Yahya, V, D’Herbelot, Bib!, Orient, p.

1 36 Al KORAN. Chap. 7.

plain our figns, that they may return /rm Jfoir vanities . 'And relate unto *&<?

the hiftory of him unto whom we brought our figns % and he departed
from them ; wherefore Sat an followed him, and he became one of thofe who
were feduced. And if we had pleafed, we had furely raifed him thereby unto
wifdcm \ but he inclined unto the earth, and followed his own defire b. Where¬
fore his likenefs is as the likenefs of a dog, which, if thou drive him away,
putteth forth his tongue, or, if thou let him alone, putteth forth his tongue
alfo. This is the likenefs of the people, who accufe our figns of falfehood. Re-
hearfe therefore this hiftory unto them , that they may confider. Evil is the fi-
militude of thofe people who accufe our figns of falfehood and injure their
own fouls. Whomfoever God fhall direcft, he will be rightly directed ; and
whomfoever he fttall lead aftray, they fhall perifh. Moreover we have created
for hell many of the genii and of -men •, they have hearts by which they uri-
derftand not, and they have eyes by which they fee not, and they have
ears by which they hear not. Thefe are like the brute beafts ; yea they go more
aftray : thefe are the negligent. God hath moft excellent names0 : therefore
call on him by the fame •, and withdraw from thofe who ufe his names per-
verfely d : they fhall be rewarded for that which they fhall have wrought.
And of thofe whom we have created there are a people who diredt others
with truth, and a<St juftly according thereto0. But thofe who devife lies a-
gainft our figns, we will fuffer them to fall gradually into ruin, by a method
which they know not f : and I will grant them to enjoy a long and prof-
perous life ; for my ftratagem is effectual. Do they not confider that there
is no devil in their companion s ? He is no other than a public preacher. Or

■ And relate unto the Jews the hiftory of him medan Arabs have no lefs than ninety nine, which
unto whom we brought our figns* &c.] Some Tup- are reckoned up by Marracci
pofe the perfon here intended to be a Jewijh rab - d Who ufe his name perverfely ;J As did Wal'd
biy or one Ommeya Ebn AbVlfalt* who read the Ebn al Mogheira ; who hearing Mohammed give
{Scriptures and found thereby that God would God the title of a l Rab matt >ox the merciful
fend a prophet about that time, and was in hopes ed aloud, faying that he knew none of that name,
that he might be the man ; but when Mohammed except a certain man who dwelt in 2 ra?na?na*‘.
declared his mlffion, believed not on him thro7 or as the idolatrous Meccans did, who deduced
envy. But according to the more general opini- the names of their idols from thofe of the true
on, it was Balaam the fon of Beor* of the Cana - God; deriving, for example, Alldt from Allah ;
anitifb race, well acquainted withpart, at leaft, of al Uzza from al Aziz , the mighty , and Manat
the fcripture, having even been favoured with from al Manndn , the bountiful s .
fome revelations from God ; who being requelled • Of thofe zohom we have created there are a pco-
bv his nation to curfe Mofes and the children of pie who direct others with truth* &c.] As it is faid
Ifrael , refufed it at firfl, faying, Hozu can I curfe a little above, that God hath created many to e-
thefe who are protected by the angels-? But afterwards ternal mifery, fo here he is faid to have created
lie was prevailed on by gifts ; and'heh&d no foon- others to eternal happinefs 6.
er done it, than he began to put out his tongue f We will fuffer them to fall gradually into ruin,
like a dog, and it hung down upon his bread 1 . &c.] By flattering them with profperity in this

6 But he inclined unto the earth , and followed life, and permitting them to fin in an uninterupt-
his own deft re ;] Loving the wages of unrighte- ed fecurity; till they find themfeives unexped-
oufnefs, and running greedily after error for re- ly ruined 7 .

ward 2 . s Do they not confider that there is no devil in

c God hath moft excellent names ; ] Kxprefiing their companion Viz. in Mohammed ; whom
his glorious attributes. Of thefe the Mob am -

J v^/Beidawi, Jall alo’ddin, Al Zamakhsh ari.
Balaam. 2 2 Pet . ii. v. Jude 11. ? In Ale. p. 414.

-UgiDAWj, J a i.lado’d din- See the Prelim. Difc. p* iS.

V. D’Herb el. Bill. Orient .
^ Marrac. vit. Mah.p . 19.

6 Al Beidawi. 7 Id an .

Art •

^ A!

Chap. 7

Al KORAN.

*37

do they not contemplate the kingdom of heaven and earth, and the things which
God hath created ; and conftder that peradventure it may be that their end
draweth nigh? And in what new declaration will they believe, after this a ?
He whom God fhall cauie to err, (hall have no director ; and he (hall leave
them in their impiety, wandring in confufion. They will a(k thee concerning
the laft hour; at what time its coming is fixed? Anfwer, Verily the know¬
ledge thereof is with my Lord ; none (hall declare the fixed time thereof, ex-
° tfhe expectation thereof is grievous in heaven and on earth b : it fliall

They will alk thee, as though

cept he _ #

come upon you no otherwife than fuddenly.

thou waft well acquainted therewith. Anfwer, Verily the knowledge there¬
of is with God alone: but the greater part of men know it not. Say, I am
able neither to procure advantage unto my felf, nor to avert mifchief from, me9
but as God pleafeth. If I knew the fecrets of God, I (hould furely enjoy a-
bundance of good, neither (hould evil befal me. Verily I am no other than
a denouncer of threats, and a mefienger of good tidings unto people who be¬
lieve. It is he who hath created you from one perfon, and out of him pro¬
duced his wife, that he might dwell with her ; and when he had known her,
(he carried a light burthen for a time , wherefore fhe walked eafih therewith.
But when it became more heavy0, they called upon God their Lord, faying^
If thou give us a child rightly (haped, we will furely be thankful. Yet when
he had given them a child rightly (haped, they attributed companions unto
him, for that which he had given themd. But far be that from God, which

T they

they gave out to be poflelfed when he went up
to mount Safa, and from thence called to the fe-
veral families of each refpeftive tribe in order,
to warn them of God’s vengeance if they conti¬
nued in their idolatry 1 .

* After this ;] i. e. After they have rejefted the
Koran. For what more evident revelation can

they hereafter expeft 2 ?

* The expert at ion thereof is grievous , in heaven
and on earth ;] Not only to men and genii, but
to the angels alfo.

c But when it became more heavy , That

is, when the child grew bigger in her womb.

d They attributed companions unto him9 &c]
For the explaining of this whole palTage the
commentators tell the following {lory.

They fay that when Eve was big with her iirfl
child, the devil came to her and asked her whe¬
ther ihe knew what fhe carried within her, and
which way fhe {hould be delivered of it ; fug-
gefling that poflibly it might be a beaft. She,
being unable to give an anfwer to this queftion,
went in a fright to Adam , and acquainted him
with the matter, who not knowing what to
think of it, grew fad and penfive. Whereupon
the devil appeared to her again, (or, as others
fay, to Adam,) and pretended that he by his

T Al Beidawi. 2 Idem. Idem,

Selden. dejure nat. fee. Hebr. lib. 5. c . 8.

prayers would obtain of God that fhe might be
fafely delivered of a fon in^W//’slikenefs, provid¬
ed they would promile to name him AbdoThareth9
or the fervant of al Hareth, (which was the de¬
vil’s name among the angels) inftead of Abd'allah ,
or the fervant of G od, as Adam had defigned.
This propofal was agreed to, and accordingly,
when the child was born, they gave it that
name ; upon which it immediately died 3. And
with this Adam and Eve are here taxed, as an
aft of idolatry. The {lory looks like a rabbini¬
cal fiftion, and feems to have no other founda¬
tion than Cain' s being called by Mofes Obed add -
mah , that is, a tiller of the ground, which might
be tranflated into Arabic by AbcC alhareth.

But al Beidawi , thinking it unlikely that a
prophet, (as Adam is by the Mohammedans fup-
pofed to have been,) fliould be guilty of fuch
an aftion, imagines the Koran in this place
means Kofai , one of Mob attune d's ancellors, and
his wife, who begged iiTue of God, and having
four fons granted them, called their names Ahd
Mendf, Abd Shams, Abdl al Uzza, and A ltd' a l
Ddr, after the names of four principal idols of
the Koreijh. And the following words alfo he
fuppofes to relate to their idolatrous poflerity.

Yaiiya, V. D’Heruei.ot, Bib/. Orient, p. 4 ;$ .

138 At KORAN. Chap. 7.

they affociated with him ! Will they afTociate with him falfe gods which create

nothing, but are themfelves created ; and can neither give them affiftance, nor

help themfelves ? And if ye invite them to the true direction, they will not
follow you : it will be equal unto you, whether ye invite them, or whether
ye hold your peace. Verily the falfe deities whom ye invoke befides God, are
fervants like unto you Call therefore upon them, and let them give you
an anfwer, if ye fpeak truth. Have they feet, to walk with ? Or have they
hands, to lay hold with ? Or have they eyes, to fee with ? Or have they
ears, to hear with ? Say, Call upon your companions, and then lay a fnare
for me, and defer it not *, for God is my protestor, who fent down the book
of the Korean ; and he protedleth the righteous. But they whom ye invoke
befides him, cannot aflift you, neither do they help themfelves ; and if ye call
on them to diredt you, they will not hear. Thou feeft them look towards
thee, but they fee not. Ufe indulgence11, and command that which is juft, and
withdraw far from the ignorant. And if an evil fuggeftion from Satan be
fuggefted unto thee, to divert thee from thy duty , have recourfe unto God ; for
he heareth and knoweth. Verily they who fear God , when a temptation from
Satan aflaileth them, remember the divine cotnmands, and behold, they clear¬
ly fee the danger of Jin , and the wiles of the devil. But as for the brethren of
the devils , they fhall continue them in error ; and afterwards they fhall not
preferve themfelves therefrom. And when thou bringeft not a verfe of the
Kora.v unto them they fay, Haft thou not put it together c? Anfwer, I fol¬
low that only which is revealed unto me from my Lord. This book contained)
evident proofs from your Lord, and is a direction and mercy unto people
who believe. And when the Koran is read, attend thereto, and keep filence;
that ye may obtain mercy. And meditate on thy Lord in thine own mind,
with humility and fear, and without loud fpeaking, evening and morning ;
and be not one of the negligent. Moreover the angels who are with my Lord,
do not proudly difdain his fervice, but they celebrate his praife and worfhip
him.

CHAP.

a Are ferva?its like unto you ;] Being fubjett to luntary alms from the people as they could fparc,
the abfolute command of God. For the chief But the pafTage, if taken in this fenfc, was abro-
idols of the Arabs were the fun, moon, and gated by the precept of legal alms, which was
ftars 1 . given at Medina.

t life indulgence .] Or, as the words may alfo c Haft thou not put it together P] i. e. Haft
be tranflated, Take the fuperabundant overplus ; thou not yet contrived what to fay ; or canft
meaning that Mohammed /hould accept fuch vo- thou obtain no revelation from God ?

1 Se-e the Prelim . Difc . p . 1 5,

Chap. 8

Al KORAN

CHAP. VIII.

Inti tied. The Spoils a ; revealed ^Medina1*.

In the name of the moft merciful God.

♦

THey will alk thee concerning the fpoils : Anfwer, The divifion of the

fpoils belongeth unto God arid the apoftle c. Therefore fear God, and
compofe the matter amicably among you •, and obey God and his apoftle,
if ye are true believers. Verily the true believers are thofe whofe hearts fear
when God is mentioned, and whofe faith encreafeth when his figns are rehearf-
ed unto them, and who truft in their Lord *, who obferve the ftated times of
prayer, and give alms out of that which we have bellowed on them. Thefe
are really believers : they fhall have fuperior degrees of felicity with their Lord,
and forgivenefs, and an honourable provifion. As thy Lord brought thee
forth from thy houfe d, with truth ; and part of the believers were averfe to
thy directions e : they difputed with thee concerning the truth, after it had

T 2 been

* This chapter was occalioned by the high
difputes which happened about the divifion
of the fpoils taken at the battle of Bedr 1 ,
between the young men, who had fought,
and the old men who had flaid under the
enfigns ; the former infilling they ought to
have the whole, and the latter, that they de¬
fended a fliare2. To end the contention. Mo -
bamjned pretended to have received orders from
heaven to divide the booty among them equally,
having firft taken thereout a fifth part for the
purpoles which will be mentioned hereafter.

b Except feven verfes, beginning at thefe
words. And call to mind when the unbelievers plot¬
ted againft thee, &c. Which fome think were
revealed at Mecca .

c The divifion of the fpoils belotigeth unto God
and the apoftlei ] It is related that Saad Ebn Abi
Wakkas , one of the companions, whofe brother
Omair was flain in this battle, having killed Said
Ebn al As , took his fword, and carrying it to
Mohammed) defired that he might be permitted
to keep it ; but the prophet told him, that it
was not his to give away, and ordered him to
lay it with the other fpoils. At this repulfe,
and the lofs of his brother, Sand was greatly
difiurbed ; but in a very little while this chapter
was revealed, and thereupon Mohammed gave
Him the fword, faying. You asked this fword of

me when I had no power to difpofe of it, but
now 1 have received authority from God to di-
flribute the fpoils, you may take it 5.

d As thy Lord brought thee forth from thy
houfe ;] i. e. From Medina . The particle as hav¬
ing nothing in the following words to anfwer it,
Al Beidawi fuppofes the connexion to be, that
the divifion of the fpoils belonged to the prophet,
notwithftanding his followers were averfe to it,
as they had been averfe to the expedition itfelfi

e And part of the believers were averfe to thy
dir eft ions For the better undcrltanding of this
pafiage, it will be neceflary to mention fome
farther particulars relating to the expedition of
Bedr .

Mohammed having received private informati¬
on (for which he pretended he was obliged to
the angel Gabriel ) of the approach of a caravan
belonging to the Koreijh , which was on its re¬
turn from Syria with a large quantity of valuable
merchandize, and was guarded by no more than
thirty, or, as others fay, forty men, fet out with
a party to intercept it. Abu Sofdn, who com¬
manded the little convoy, having notice of 1 Mo-
hammedds motions, fent to Mecca for fuccours ;
upon which Abu Jab!, and all the principal
men of the city, except only Abu Lahcb , march¬
ed to his afliftance, with a body of nine hundred

and

1 See chap. 3. p. 36.

% Al Beidawi, Jall aio’ddin,

3 Al Beidawi.

1 40

Al KORAN :

been made known unco them a ; no otherwife than as if they had been led
forth to death, and had feen it with their eyes \ And call to mind when God
promifed you one of the two parties, that it lliould be delivered unto youc ; and
ye defxred that the party which was not furnifhed with arms d Ihould be delivered
unto you : but God purpofed to make known the truth in his words, and to
cut off the uttermoft part of the unbelievers c that he might verify the
truth, and deftroy fallhood, although the wicked were averfe thereto. When
ye afked afliftance of your Lord*, and he anfwered you. Verily I will affift
you with a thoufand g angels, following one another in order. And this God
defigned only as good tidings b for you, and that your hearts might thereby
reft fecure: for vicftory is from God alone ; and God is mighty and wife.

When

and fifty men. Mohammed had no fooner re- Abu Jahl and th zKoreiJb* notwithftanding they
ceived advice of this, than Gabriel defcended had God’s promife to encourage them,
with a promife that he fhould either take the ca- b As if they had bee?i led forth to death , &c.]
ravan, or beat the fuccours ; whereupon he con- The reafon of this great backwardnefs was the
fulted with his companions which of the two he fmallnefs of their number, in compnrifon of the
Ihould attack. Some of them were for fetting enemy, and their being unprepared ; fer they
upon the caravan, faying, that they were not were all foot, having but two horfes among
prepared to fight fuch a body of troops as were them, whereas the Koreifh had no lefs than
coming with Abu Jahl : but this propofal Mo- a hundred horfe 4.

bammed rejected, telling them that the caravan c When God promifed you one of the two parties)]
was at a confiderable difhnce by the fea- fide. That is, either the caravan, or the fuccours from
whereas Abu Jahl was juft upon them. The Mecca . Father Marraccz miftaking al ir and al
others however infifted fo obftinately on purfuing nafir, which are appellatives and fignify the ca -
the firft defign of falling on the caravan, that the ravan and the troop or body of fuccours, for pro¬
prophet grew angry, but by the interpofition of per names, has thence coined two families of the
Abu Beer , Omar , Saad Ebn Obadah, and Mok- Koreijb never heard of before, which he calls
dad Ebn Amru , they at length acquiefced to his Aircnfes and Naphirenfcs 5 .

opinion. Mckdad in particular, allured him d fhe party which was not fur ni fed with arms;]
they were all ready to obey his orders, and would viz. The caravan, which was guarded by
not fay to him, as the children of Ifrael did to no more than forty horfe; whereas the other
Mofes , Go thou and thy Lord to fight , for we will party was flrong and well appointed.
ft t here 1 ; but. Go thou and thy Lord to fight , c But God would make know?: the truth , &c.]

and we will fight with you. At this Moha7n?ned As if he had faid. Your view was only to gain
frniled, and again fat down to confult with them, the fpoils of the caravan, and to avoid danger;
applying himfelf chiefly to the Anfars or helpers', but God deflgned to exalt his true religion by
becaufe they were the greater part of his forces, extirpating its adverfaries 6.

and he had fomc apprehenfion left they fhould f When ye asked ajfjfiance of your Lord, fee}
not think themfelvcs obliged by the oath they When Mohammed's men favv they could not a-
hnd taken to him at al Akaba 2, to aflifl him a- void fighting, they recommended themfelvcs
gainfl any other than fuch as fhould attack him to God’s protection ; and their prophet prayed
> n Medina. But Saad Ebn Moadh , in the name with great earneftnefs, crying out, O Goufifu A
?.«f the reft, told him that they had received him fil that which thou haft promifed me : O God, if
* as the apoftle of God, and had promifed him o- this party be cut off, thou wilt be no more worjbi p-
feedience, and were therefore all to a man ready ed on earth . And lie continued to repeat thefe
to follow him where he pleafed, though it were words till his cloak fell from off* his back 7.
into the fea. Upon which the prophet ordered g A thoufand angels ;] Which were afterwards
them in God’s name to attack the fuccours, af- reinforced with three thoufand more 8. Whcre-
furing them of tire victory L fore fome copies inffead of a thoufand , read thou -

* rTbev difputed zvuh thee concerning the truthy finds .in the plural.

*c.] That i-S concerning their fuccefs againff h See chap. 3. p, 5 1.

1 Koran, chap. 5. p. 85. 2 See the Prelim. Difc. p. 48. 3 /// Beidawi. 4 Idem-

V. Abulfed. vit. Mob. p. 56. s Marracc. in Ale. p. 297. 6 Al Be idawi. 7 Hem -

V. Abulfed. vit. Mob. p. 58. s See chap- 3. /. 36, and 51.

Chap. 8. Al KORAN \ *4*

When a deep fell on you as a fecurity from him, and he fent down upon
you water from heaven, that he might thereby purify you, and take from
you the abomination of Satan % and that he might confirm your hearts,
and eftablifh your feet thereby. Alfo when thy Lord fpake unto the angels,
f&xinQi Verily I am with you ; wherefore confirm thofe who believe. I will
call a dread into the hearts of the unbelievers. Therefore ftrike off their
heads, and ftrike off all the ends of their fingers b. This Jhall they fuff er^ be-
caufe they have refilled God and his apoftle : and whofoever fhall oppofe
God and his apoftle, verily God will be fevere in punifhing him . This fhall
be your punifhment ; tafte it therefore: and the infidels fhall alfo fufter the tor-
ment of hell&re* O true believers, when ye meet the unbelievers marching
in great numbers againft you , turn not your backs unto them : for whofo fhall
turn his back unto them on that day, unlefs he turneth afide to fight, or re-
treateth to another party of the faithful c, fhall draw on himfelfthe indignation
of God, and his abode fhall be hell ; an ill journey fhall it be thither ! And
ve flew not thofe who were Jlain at Bedr your felves , but God flew them 4.
Neither didft thou, O Moham?ned , caft the gravel into their eyesj when thou
didft feem to caft it ; but God call: it% that he might prove the true believers
by a gracious trial from himfelf ; for God heareth and knoweth. This was
done that God might alfo weaken the crafty devices of the unbelievers. If ye
defire a decifion of the matter between us , now hath a decifion come unto
you f : and if ye defift from oppoftng the apoftle , it will be better for you.
But if ye return to attack him , we will alfo return to his affiftance ; and your
forces fhall not be of advantage unto you at all, although they be numerous;
for God is with the faithful. O true believers, obey God and his apoftle,
and turn not back from him, fince ye hear the admonitions of the Kor^n. And
be not as thofe who fay. We hear, when they do not hear. Verily the worft
fori of beads in the fight of God, are the deaf and the dumb, who underftand
not. If God had known any good in them, he would certainly have caufed

them

8 When a fle.ep fell on yon, &c.] It is related,
that the fpot where Mohammed's Yitlle army lay,
was a dry and deep land, into which their feet
funk as they walked, the enemy having the com¬
mand of the water; and that having fallen afleep,
the greater part of them were difturbed with
dreams, wherein the devil luggelted to them,
that they could never expe£t God’s affiftance in
the battle, fince they were cut ofF from the wa¬
ter, and befides fufFering the inconvenicncy of
thirll, muft be obliged to pray without wafhing,
tho’ they imagined them felves to be the favou¬
rites of God, and that they had his apoftle a-
mong them. But in the night rain fell fo plenti¬
fully, that it formed a little brook, and not on¬
ly fupplyed them with water for all their ufes,
but made the fand between them and the infidel
army firm enough to bear them; whereupon the
diabolical fuggeliions ceafed 1 .

h Therefore Jlrike off their heads, &c.] This
is the punifhment exprefsly aftigned the enemies
of the Mohammedan religion; tho1 the Mojlern s
did not infli£l it on the prifoners they took at
Be dr, for which they are reprehended in this
chapter.

c Unlefs . he turneth afide to fight , or re treateth
to another party , &c.] That is, if it be not down¬
right running away, but done either with defign
to rally and attack the enemy again, or by way
of feint or ftratagem, or to fuccour a party which
is hard prefted, &c 2.

6 See chap. 3. p. *6. not. a.

c See ibid.

f If ye defire a decifion, &c.] Thefe words are
directed to the people of Mecca; whom Moham-
med derides, becaufe the Korcijh , when they were
ready to fet out from Mecca , took hold of the cur¬
tains.

1 Al Beidawi.

21 Idem .

x 2 j&I R* O R A N* C h a p, 8.

them to hear 2 : and if he had eaufed them to hear, they would furcly have
turned back, and have retired afar off. Otrue believers, anfwer God and
bis apoftle, when he inviteth you unto that which giveth you life ; and know
that God goeth between a man and his heart b, and that before him ye lhall
be affenibled. Beware of fedition c ; it will not affe£t thofe who are ungodly
among you, particularly, but all of you in general ; and know that God is fe-
vere in puniftiing. And remember when ye were few, and reputed weak in
' the landd; ye feared left men ihould fnatch you away ; but Goo provided
you a place of refuge, and he ftrengthened you with his afiiftance, and be-
ftowed on you good things, that ye might give thanks. O true believers,
deceive not God and bis apoftle neither violate your faith, againft your
own knowledge. And know that your wealth, and your children are a temp,
cation unto you f ; and that with God is a great reward. ^ O true believers, if ye
fear God, he will grant you a diftindtion15, and will expiate your fins from you,
and will forgive you ; for God is indued with great liberality. And call to
mind when the unbelievers plotted againft thee, that they might either detain
thee in bonds , or put thee to death, or expel thee the cityh ; and they plotted

againft

tains of the Caaba, faying, O God grant tie
vi Story to the fuperior army, the party that if ?noft
rightly direSted , and the moji honourable 1 .

* To hear ;] That is, to hearken to the remon-
flrances of the Koran . Some fay that the infi¬
dels demanded of Mohammed that he fhould raife
Kofai , one of his anceflors, to life, to bear wit-
nefs to the truth of his million, frying, he was
a man of honour and veracity, and they would
believe his teftimony : but they are here told
that it would have been in vain 2.

6 God goeth betzoeen a man and his heart ;] Not
only knowing the innermoft fecrcts of his heart,
but over-ruling a man’s defigns, and difpofing
him cither to belief ox infidelity.

c Sedition ;] The original word fignifies any
epidemical crime, which involves a number of
people in its guilt; and the commentators are
divided as to its particular meaning in this place.

4 In the /, 'and ;] Viz. at Mecca. The perfons
here fpoken to are the Mohdjerin, or refugees
who fled from thence to Medina.

c Deceive not God and his apoJUe , &c.] Al
Beldazvi mentions an inflance of fuch treacherous
dealing in Abu Lobdba , who was fent by Mobam-
med to the tribe of Koreidha, then befieged by
that prophet for having broken their league with
him and perfidioufly gone over to the enemies
at the war of the ditch 3 , to perfuade them to
furrender at the diferetion of Saad Ebn Moadh
prince of the tribe of Azos , their confederates,
which propofal they had refufed. But Abu Lo~
baba's family and effedts being in the hands of
thole of Koreidha , he adted diredily contrary to

his commifEon, and inflead of perfuading them
to accept Saad as their judge, when they asked
his advice about it, drew his hand crofs his throat,
fignifying that he would put them all to death.
However he had no fooner done this than he
was fenfibleof his crime, and going into a niofque
tied himfelf to a pillar, and remained there feven
days without meat or drink, till Mohammed for¬
gave him.

f Tour wealth and your children are a temptati¬
on unto you ;] As they were to Abu Lobdba .

* DiJlinSiion ;] i. e. A diredlion that you may
diflinguifh between truth and falfehood ; or fuc-
cefs in battle to diflinguifh the believers from
the infidels $ or the like.

h And call to mind when the unbelievers plotted a-
ga'nifl thee , &c.] When the Meccans heard of the
league entered into by Mohammed with thofe of Me-
being apprehenfive of the confequence, they
held a council, whereat they fay the devil afiifled
in the likenefs of an old man of Najd. The point
under confideration being what they fhould do
with Mohammed, AbtClbakhtari was of opinion
that he fhould be imprifoned, and the room wal¬
led up, except a little hole, thro’ which he fhould
have necefTaries given him, till he died. This
the devil oppofed, faying that he might probably
be releafed by fome of his own party. Hejhdm
EbnAmruwas for bariiihing him ; but his advice
al fa the devil rejedled, infilling that Mohammed
might engage fome other tribes in his intereft,
and make war on them. At length Abu Jahl

gave his opinion for putting him to death ; and

pro-

1 I lent 2 Idem. Sec chap. 6. p. ixo»

Mob. p. 76. and the notes to chap. 33.

3 See Prid. life of Mab. p. 85. Auui.r.

Chap. 8. Al K 0 R A N, 143

againft thee : but God laid a plot againft them * j and God is1 the beft layer of
plots. And when our figns are repeated unto them, they fay. We have
heard-, if we pleafed we could certainly pronounces compofition like unto this:
this is nothing but fables of the ancients b. And when they faid, O God, if
this be the truth from thee, rain down ftones upon us from heaven, or in-
flid on us fome other grievous punifliment c. But God was not difpofed to
punifh them, while thou waft with them ; nor was God difpofed to punifli them
when they afked pardon d. But they have nothing to offer in excufe why God
fhould not punifh them, fince they hindred the believers from vifiting the holy
temple e, although they are not the guardians thereof f. The guardians there¬
of are thofe only who fear Gob ; but the greater part of them know it not.
And their prayer at the houfe of God is no other than whiftling and clapping
of the handsff. Tafte therefore the punifhment, for that ye have been unbe¬
lievers. They who believe not, expend their wealth to obftrudt the way of
God h : they fhall expend it, but afterwards it fhall become matter of fighing
and regret unto them, and at length they fhall be overcome and the unbelie¬
vers fhall be gathered together into hell -, that God may diftinguifh the wicked
from the good, and may throw the wicked one upon the other, and may
gather them all in a heap, and caft them into hell. Thefe are they who
fhall perifh. Say unto the unbelievers, that if they defift/row oppofing thee ,
what is already paft fhall be forgiven them -, but if they return to attack thee ,
the exemplary punifhment of the former oppofers of the prophets is already
paft, and the like fhall be inflicted on them . Therefore fight againft them un¬
til

propofed the manner; which was unanimoufty
approved r.

a But God laid a plot againft them ;] Revea¬
ling their confpiracy to Mohammed, and mira-
culoufly aftifting him to deceive them and make
his efcape 2 ; and afterwards drawing them to
the battle of Be dr.

b See chap. 6. p. 101.

c This was the fpeech of Al Nodar Ebn al
Hareth

d When they asked pardon ;] Saying, God for-
give us ! Some of the commentators however
iiippofe the perfons who asked pardon were cer¬
tain believers, who flayed among the infidels ;
and others think the meaning to be, that God
would not punifh them, provided they asked par¬
don.

e Since they hindered the believers from v if ting
the holy temple ;] Obliging them to fly from
Mecca, and not permitting them fo much as to
approach the temple, in the expedition of al

Hodeibiya +.

f Although they were not the guardians thereof ;]
Bccaufe of their idolatry, and indecent deport¬
ment there. For other wife the Koreifto had a

right to the guardianfhip of the Caaba , and it
was continued in their tribe and in the fame fa¬
mily even after the taking of Mecca 5 .

£ Their prayer at the houfe of God is no other
than whiftling and clapping of the hands .] It is faid
that they ufed to go round the Caaba naked 6,.
both men and women, whiftling at the fame
time through their fingers, and clapping their
hands. Or, as others fay, they made this noife
on purpofe to diilurb Mohammed when at his
prayers, pretending to be at prayers alfo them-
felvcs 7 .

h They who believe not , expend their wealth to
obftrutt the way of God, &c.] The perfons par¬
ticularly meant in this pafTage were twelve of
the Koreifh , who gave each of them ten camels
every day to be killed for provifions for their ar¬
my in the expedition of Bedr ; or, according to
others, the owners of the effe£ls brought by the
caravan, who gave great part of them to the fup-
port of the fuccours from Mecca . It is alfo faid that
Abu Sofian , in the expedition of Ohod, hired two
thoufand Arabs who coft him a confiderable fum,
befides the auxiliaries which he had obtained
gratis 8 .

1 At Be id aw 1 . See the Prelim. Difc.p.50. 2 See ibid .
‘0e Prelim . Difc. p. t; 2. s See chap . 4. p. 68. riot. f. 6

\ *
•> * 1

w 1 .

•b

P: 5

Liar,.

3 Al Beida w i.

See chap . 7. />. 113,

4 See

7 Al Bei-

144 Al KORAN. Chap. 8.

til there be no oppofition in favour of idolatry , and the religion be wholly
God’j. If they defift, verily God feeth chat which they do : but if they turn
back, know that God is your patron ; he is the belt patron, and the beft
X. helper, * And know that whenever ye gain any fpoils^ a fifth part thereof
belongeth unto God, and to the apoflle, and his kindred, and the Orphans, and
the poor, and the traveller51; if ye believe in God, and that which we have
fen t down unto our fervant on the day of diftin&ion b, on the day whereon
the two armies met : and God is almighty. When ye were incamped on the
hither molt fide of the valley % and they were incatnped on the further fide, and
the caravan was below you d ; and if ye had mutually appointed to come to a
battle , ye would certainly have declined the appointment c ; but ye were brought
to an engagement without any previous appointment , that God might accomplifh
the thing which was decreed to be donef, that he who perifheth hereafter may
perifh after demonftrative evidence, and that he who liveth may live by the
fame evidence God both heareth and knoweth. When thy Lord caufed the
enemy to appear unto thee in thy fleep, few in number % ; and if he had caufed
them to appear numerous unto thee, ye would have been difheartened and
would have difputed concerning the matter11: but God preferved you from
this ; for he knoweth the innermoft parts of the breafts of men . And when he
caufed them to .appear unto you, when ye met, to be few in your eyes { * and
diminiihed your numbers in their eyesk ; that God might accomplifii the thing

which

* A fifth part of the fpoils belongeth unto God,
and his apofile* &c.] According to this law, a fifth
part of the fpoils is appropriated to the particu¬
lar ufes here mentioned, and the other four fifths
are to be equally divided among thofe who were
prefent at the aCtion: but in what manner or to
whom the firft fifth is to be diftributed, the Mo¬
hammedan doClors differ, as we have elfewhere
obferved 1 . Tho’ it be the general opinion that
this verfe was revealed at Bedr , yet there are
fome who fuppofe it was revealed in the expe¬
dition ngainft the Jezuijh tribe of Kainoka , which
happened a little above a month after z.

° The day of difiinftion ;] i. e. Of the battle of
j Redr y which is io called becaufe it difiinguijbed
the true believers from, the infidels.

c On the bithermofl fide Which was much
more inconvenient than the other, becaufe of the
deep fand and want of water.

° And the caravan was below you ;]• viz. By
the fea fide, making the befl of their way to
Mecca.

* Ye would have declined the appointment ;] Be¬
caufe of the great fuperiority of the enemy, and
the difadvantages ye lay under.

* That God might fulfil the thing that 7vas dc-

the faithful, and overthrowing their enemies;
for the convi&ion of the latter, and the confir¬
mation of the former 3 .

,g With which vifion Mohammed acquainted
his companions for their encouragement.

h And would have difputed f\ Whether ye fhould
attack the enemy or fty.

1 And when he caufed them to appear few in your
eyes ;] It is faid that Ebn Mafud asked the man
who was next him, whether he did not fee them
to be about feventy; to which he replyed that he
took them to be an hundred

* And ditntnijhcd your numbers in their eyes ;]
This feeming contradictory to a paffage in the
third chapter 5, where it is faid that the Mojlems
appeared to the infidels to be twice their own
number, the commentators reconcile the matter,
by telling us that juft before the battle began,
the prophet’s party feemed fewer than they really
were, to draw the enemy to an engagement ;
but that fo foon as the armies were fully engaged,
they appeared fuperior, to terrify and dilmay
their adverfaries. It is related that Abu Jabl
at firft thought them fo inconftderable a handful,
that he faid one camel would be as much as
they could all eat 6.

treed*. Sc c.J By granting a miraculous viClory to

1 See the Prelim. Difc. §. VI. z A l Beidawx
6 Al Bexdawj, Jallajlo’ddin, Yahya.

3 Idem .

* Idem

* Pag. 3b.

Chap. 8. Al KORAN. 145

which was decreed to be done : and unto God £hall all things return. O true
believers, when ye meet a party of the infidels , ftand firm, and remember
God frequently, that ye may profper : and obey God and his apoftle, and be
not refractory, left ye be difcouraged, and your fuccefs depart from you ; but
perfevere with patience, for God is with thofe who perfevere. And be not as
thofe who went out of their houfes in an infolent manner, and to appear with
oftentation unto men*, and turned afide from the way of God ; for God com-
prehendeth that which they do. And remember when Satan prepared their
works for themb, and faid, No man fhall prevail againft you to day •, and l
will furely be near to affift you. But when the two armies appeared in fight
of each other, he turned back on his heels, and faid. Verily I am clear of
you : I certainly fee that which ye fee not •, I fear God, for God is fevere in
punifhingc. When the hypocrites, and thofe in whofe hearts there was an in¬
firmity, faid. Their religion hath deceived thefe men d : but whofoever con-
hdeth in God cannot be deceived-, for God is mighty and wife. And if thou
didft behold when the angels caufe the unbelievers to die: they ftrike their
faces and their backs', and fay unto them , Tafte ye the pain of burning :
this Jhall ye fuffer for that which your hands have fent before you f ; and be-

U caufe

Who went out of their houfes with infolence and
of filiation, &c.] Thefe were the Meccans , who
marching to the afliftance of the caravan, and
being come as far as Jobfa , were there met by a
meftenger from AbuSofian , to acquaint them that
he thought himfelf out of danger, and therefore
they might return home ; upon which Abu Jahl ,
to give the greater opinion of the courage ofhim-
felf and his comerades, and of their readinefs to
affift their friends, fwore that they would not re¬
turn till they had been at Bedr, and had there
drank wine, and entertained thofe who fhould be
prefent, and diverted themfelves with finging-
women 1 . The event of which bravado was
very fatal, feveral of the principal Koreijb , and
Abu Jahl in particular, loling their lives in the
expedition.

b When Satan prepared their works for them
By inciting them to oppofe the prophet.

c Some underftand this paffage figuratively,
of the private inftigation of the devil, and of
the defeating of his deligns and the hopes with
which he had infpired the idolaters. But others
take the whole literally, and tell us that when the
Koreijb, on their march, bethought themfelves
of the enmity between them and the trifte of Ke-
ndnay who were mailers of the country about
Bedr, that confideration would have prevailed on
them to return, had not the devil appeared in the
hkenefs of Soraka EbnMa/ec, a principal perfon of
?hat tribe, and promifed them that they fhould

~ la cm, JaltaJjO ddin*

not be molefted, and that himfelf would go with
them. But when they came to join battle, and
the devil faw the angels defeenaing to the aflif-
tance of the Mofems , he retired ; and al Hareth
Ebn Hefham , who had him then by the hand, ask-
ing him whither he was going, and if he in¬
tended to betray them at fuch a jun&ure, he an-
fwered, in the words of this pafTage, 1 am clear
of you , for 1 fee that which ye fee not; meaning
the celellial fuccours. They fay further, that
when th? Koreijb , on their return, laid the blame
of their overthrow on Soraka, he fwore that he
did not fo much as know of their march till he
heard they were routed : and afterwards, when
they embraced Mohammed ifm, they were fatisfi-
ed it was the devil

d Theif religion hath deceived thefe men ;] In
tempting them to fo great a piece of folly, as to
attack fo large a body of men with fuch a hand¬
ful.

c When the angels can fed the unbelievers to die ,
&c.] This pafTage is generally underitood of the
angels who flew the infidels at Bedr, and who
fought (as the commentators pretend) with iron
maces, which fhot forth flames of fire at every

ilroke5. Some however imagine that- the words

hint, at leaft, at the examination of the fepulchrc,
which the Mohammedans believe every man mu ft
undergo after death, and will be very terrible to
the unbelievers 4.

f See chap. 2. p. 12. not. h.

1 A l Beidawi,
p- 76,

3 Idem .

4 Seethe Prelim Dife.

1 4.6 Al K 0 JR A LT* Chap. 8.

caufe God is not unjuft towards his fervants. ’Thefe have allied according to
the wont of the people of Pharaoh, and of thofe before them, who difbeliev-
ed in the figns of God : therefore God took them away in their iniquity ; for
God is mighty, and fevere in punifhing. This hath come to pafs becaufe God
changeth not his grace, wherewith he hath favoured any people, until they
change that which is in their fouls •, and for that God both heareth and feeth.
According to the wont of the people of Pharaoh, and of thofe before them,
who charged the figns of their Lord with impofture, have they aisled : where¬
fore we deftroyed them in their fins, and we drowned the people of Pharaoh;
for they were all unjuft perfons. Verily the word cattle in the fight of God
are thofe who are obftinate infidels, and will not believe. As to thofe who
enter into a league with thee, and afterwards violate their league at every con¬
venient opportunity3, and fear not God ; if thou take them in war, difperfe,
by making them an example , thofe z vho / hall come after them, that they may
be warned ; or if thou apprehend treachery from any people, throw back their
league unto them, with like treatment ; for God loveth not the treacherous.
And think not b that the unbelievers have efcaped God's vengeance c, for they
fhall not weaken the power of God. Therefore prepare againft them what
force ye are able, and troops of horfe, whereby ye may ftrike a terror into
the enemy of God, and your enemy, and into other infidels befides them,
whom ye know not, but God knoweth them. And whatfoever ye fhall ex¬
pend in the defence of the religion of God, it fhall be repaid unto you, and
ye fhall not be treated unjuftly. And if they incline unto peace, do thou alfo
incline thereto ; and put thy confidence in God, for it is he who heareth and
knoweth. But if they feek to deceive thee, verily God will be thy fupport.
It is he who hath ftrengthened thee with his help, and with that of the faith¬
ful ; and hath united their hearts. If thou hadft expended whatever riches
are in the earth, thou couldeft not have united their hearts d, but God uni¬
ted them V for he is mighty and wife. O prophet, God is thy fupport, and
fuch of the true believers who followeth thee e. O prophet, ftir up the faith¬
ful to war : if twenty of you perfevere with conftancyy they fhall overcome
two hundred, and if there be one hundred of you, they fhall overcome a
thoufand of thofe who believe not ; becaufe they are a people which do not un-
derftand. Now hath God eafed you, for he knew that ye were weak. If
there be an hundred of you who perfevere with conftancyy they fhall overcome
two hundred ; and if there be a thoufand of you, they fhall overcome two

thoufand

* Who enter into a league zvith thee , and after -
wards violate their league, &c.] As did the tribe
of Kereidba 1 .

b Think not, &c.] Some copies read it in the
third perfon, Let not the unbelievers think , &c.

c That the unbelievers have ejeaped God’j veil-
f ranee f\viz> Thofe who made their efcape from
Be dr.

d Thou couldeft not have united their hearts
Becaufe of the inveterate enmity which reigned

among many of the Arab tribes ; and therefore
this reconciliation is reckoned by the commenta¬
tors as^o inconfiderable miracle, and a ftrong
proof of their prophet’s million.

c This paffage, as fome fay, was revealed in
a plain called al Beidd , between Mecca and Me¬
dina, during the expedition of Be dr ; and, ns 0-
thers, in the fixth year of the the prophet’s milli¬
on, on the occafion of Omar's embracing Moham¬
med if tn.

1 See before p. 142. and chap . 53.

Al KORAN.

thoufand % by the permiffion of Gon ; for God is with thofe who perfevere.
It hath not been granted unto any prophet, that he fhould poflefs captives,
until he had made a great daughter of the infidels in the earth b. Ye leek the
accidental goods of this world, but God regardeth the life to come ; and God

is mighty and wife.

Unlefs

tfc

ye took, from the captives at Bed r c. Eat therefore of what ye have acquir¬
ed d, that which is lawful, and good ; for God is gracious and merciful. O
prophet, fay unto the captives who are in your hands. If God fhall know any
good to he in your hearts, he will give you better than what hath been taken
from you* b and he will forgive you, for God is gracious and merciful. But

U 2 if

a See Levit. xxvi. 8. Jofh. xxiii. io.
b Until he had made a great /laughter of infidels ,
&c.] Becaufe feverity ought to be ufed where
circumftances require it, tho’ clemency be more
preferable where it may be exercifed with fafety.
While the Mohammedans therefore were weak,
and their religion in its infancy, God’s pleafure
was that the oppofers of it ihould be cut off, as
is particularly directed in this chapter. For
which reafon they are here upbraided with their
preferring the lucre of the ranfom to their duty.

c Unlefs a revelation had previoujly been deliver-
e!iy a great punifhment had been in flitted on you for
the ranfom which ye took9 &c.] That is, had not
the ranfom been, in ftri&nefs, lawful for you
to accept, by God’s having in general terms al¬
lowed you the fpoil and the captives, ye had been
feverely punifhed.

Among the feventy prifoners which the Mof-
lems took in this battle, were Al Abbas , one of
Mohammed's uncles, and Okail the fon of Abu
Haleb and brother of Ali : when they were brought
before Mohamtned , he asking the advice of his
companions what fhould be done with them,
Abu Beer was for releafing them on their paying
ranfom, faying, that they were near relations to
the prophet, and God might poffibly forgive
them on their repentance ; but Omar was for
linking off their heads, as profeiTed patrons of
infidelity. Mohammed did not approve of the lat¬
ter advice, butobferved that Abu Beer refembled
Abraham , who interceded for offenders, and that
Omar was like Noah , who prayed for the utter
extirpation of the wicked antediluvians ; and
thereupon it was agreed to accept a ranfom from
them and their fellow captives. Soon after
which, Omar* going into the prophet’s tent, found
him and Abu Beer weeping, and asking them
the reafon of their tears, Moham?ned acquainted
him that this verfe had been revealed, condem¬

ning their ill-timed lenity towards their prifoners,
and that they had narrowly efcaped the divine
vengeance for it, adding, that if God had not
paffed the matter over, they had certainly been
deftroyed to a man, excepting only Omar , and
Saad Ebn Moadh , a perfon of as great ft. verity,
and who was alfo for putting the prifoners to
death1. Yet did not this crime go abfolutely
unpuniflied neither : for in the battle of Ohod the
Moflems loft feventy men, equal to the number
of prifoners taken at Bear 2 ; which was fo or¬
dered by God, as a retaliation or attonement for
the fame.

<l Of what ye have acquired ; ] i. e. Of the
ranfom which ye have received of your prifoners.
For, it feems, on this rebuke, they had fome
fcruple of confcience whether they might con¬
vert it to their own ufe or not 3 .

c If God Jhall knozo any good to be in your hearts ,
he will give you better than what hath been taken
from you; j That is. If ye repent and believe,
God will make you abundant retribution for the
ranfom ye have now paid. It is faid that this
paffage was revealed on the particular account of
al Abbas , who being obliged by Mohammed , tho’
his uncle, to ranfom both himfelf and his two
nephews, Okail , and Nazvfal Ebn al Hareth,
complained that he fhould be reduced to beg
alms of the Korei/b as long as he lived. Where¬
upon Mohammed asked him what was become of
the gold which he delivered to Omm alFadl when
he left Mecca , telling her that he knew not what
might befal him in the expedition, and therefore
if he loft his life, fhe might keep it herfelf for the
ufe of her and her children ? Al Abbas de¬
manded who told him this ; to which Mohammed
replied, that God had revealed it to him. And
upon this al Abbas immediately profefted IJlamijm ,
declaring that none could know of that affair ex¬
cept

1 Idem.

2 See chap . 3. /. 32.

3 Al B E 1 1) A W i .

148 Al KORAN. Chap, g,

if they feek to deceive thee a, verily they have deceived God before j where¬
fore he hath given thee power over them : and God is knowing and wife*.
Moreover they who have believed, and have fled their country, and employed
their iubftance and their perfons in fighting for the religion of God, and they
who have given the prophet a refuge among them , and have a Hided him , thefe [hall
he deemed the one neared of kin to the other6. But they who have believed, but
have not fled their country, fhall have no right of kindred at all with you,
until they alfo fly. Yet if they afk afiidance of you on account of religion,
it helongeth unto you to give them afiidance ; except againft a people between
whom and yourfelves there fhall he a league fubfifting : and God feeth that
which ye do. And as to the infidels, let them be deemed of kin the one to the
other. Unlefs ye do this, there will be a fedition in the earth, and griev¬
ous corruption. But as for them who have believed, and left their country, and
have fought for God’s true religion, and who have allowed the prophet a
retreat among them, and have afiided him , thefe are really believers ; they fhall
receive mercy, and an honourable provifion. And they who have believed
fince, and have- fled their country, and have fought with you, thefe alfo are
of you. And thofe who are related by confanguinity fhall he deemed the
neared of kin to each other, preferably to Jlr angers, according to the book of
God ; God knoweth all things.

cept God, bccaufe he gave her the money
at midnight. Some years after, at Abbas re-
flefting on this paffage, confeffed it tobefulfil-
ed ; for he was then not only poffeffed of a large
fubftance, but had the cuftody of the well Zem-
2 em, which, he faid, he preferred to all the rich¬
es of Mecca 1 .

a To deceive thee;} By not paying the ranfom
agreed on.

1 Idem. V. D'Herbel.

b They fhall be deemed the nearefl of kin to each
other ;] And fhall confequently inherit one ano¬
ther’s fubltance, preferably to their relations by
blood. And this, they fay, was prattifed for
fome time, the Mohajerun and Anfars being judg¬
ed heirs to one another, exclufive of the deceaf-
ed’s other kindred, till this paffage was abroga¬
ted by the following; Ihofe who are related by blood
pall be deemed the nearejl of kin to each other.

Bib/. Orient. Art. Abbas.

CHAP. IX.

Intitled , The Declaration of immunity a ; revealed at

Medina.

f\ Declaration of immunity from God and his apodle, unto the idolaters

with

A The reafon why the chapter had this title time ; wherefore fame have called it the chapj
appears from the firft verfe. Some, however, ter of Runijhment : others fay that Mohammed
give it other titles, and particularly that oi Repen- (who died foon after he had received this chap-
iance, which is mentioned immediately after, ter) having given no direction where it fhould

It is obfervable that this chapter alone has not be placed, nor for the prefixing the Bifmillah to
the aufpicatory form, In the name of the moft mer- it, as had been done to the other chapters ; and
cifui God, prefixed to it ; the reafon of which the argument of this chapter bearing a near re-
omiflion, as fome think, was, becaufe thefe femblance to that of the preceding, his compa-
words imply a conceflion of fecurity, which is nions differed about it ; fome faying that both chap-
utcerly taken away by this chapter, after a fixed ters were but one, and together made the feventh

Chap. 9

Al KORAN.

149

ith whom ye have entred into league *. Go to and fro in the earth
1" cur eh four months b » anc* know that ye (hall not weaken God, and that
God will difgrace the unbelievers. And a declaration from God and his a-
oftle unto the people, on the day of the greater pilgrimage % that God is
clear of the idolaters, and his apoftle alfo. Wherefore if ye repent, this will be
better for you •, but if ye turn back, know that ye fhall not weaken God : and
denounce unto thofe who believe not, a painful punifhment. Except fuch of
the idolaters with whom ye lhall have entred into a league, and who after¬
wards lhall not fail you in any inftance, nor afiill any other againft you

Wherefore

their time Jhall he elapfed ; for God loveth thofe who fear him.
months wherein ye are not allowed to attack them lhall be paft, kill the idola¬
ters wherefoever ye lhall find them % and take them prijoners , and befiege

them.

perform the covenant which ye Jhall have made with them, until

~ ~ ~ ’ * And when the

of the feven long ones, and others that they
were two diftin£l chapters; whereupon to ac¬
commodate the difpute, they left a fpace between
them, but did not interpofe the diftin&ion of

the Bifmillah1 ■

It is agreed that this chapter was the lait which
was revealed ; and the only one, as Mohammed
declared, which was revealed entire and at once,

except the hundred and tenth.

Some will have the two laft verfes to have

been revealed at Mecca.

A declaration of immunity from God and

his apofcle, &c.] Some underftand this fentence of
tho immunity or fecurity therein granted to the
infidels, for the fpace of four months; but others
think that the words properly fignify , that Mobarn-
znedis here declared by God, to be abiolutely free
•and d if charged from all truce or league with them,
after the expiration of that time 2 • and this lait
fcems to be the trueft interpretation.

Mohammed' s thus renouncing all league with
thofe who would not receive him as the apoitle
of God, or fubmit to become tributary, was
the confequence of the great power to which
he was now arrived. But the pretext . he made
ufe of, was the treachery he had met with among
the Jetvifh and idolatrous Arabs ; fcarce any keep¬
ing faith with him, except Banu Datura , Banti

Kejiana, and a few others 1 .

b Go to and fro in the earth fecurelyfour month s\\
Thefe months were Shazoal , Dhu' Ikaada, Dbu T
hajja, and Moharram , the chapter being revealed
in Shazoal. Yet others compute them from the
tenth of Dbu'/bajja, when the chapter was pub-
liihed at Mecca , and confequently make them

expire on the tenth of the former Rabi 4*.

c On the day of the greater pilgrimage ;] viz.
The tenth of Dbiflhajja , when they flay the
victims at Mina ; which day is their great feaft,
and completes the ceremonies of the pilgrimage.
Some fuppofe the adje&ive greater is added here
to diflinguifh the pilgrimage made at the appoint¬
ed time, from lejfer pilgrimages, as they may be
called, or vjftations of the Caaba , which may
be performed at any time of the year ; or elle
becaufe the concourfe at the pilgrimage this year
was greater than ordinary, both Mofems and Ido¬
laters being prefent at it.

The promulgation of this chapter was com¬
mitted by Mohammed to AH, who rode for- that
purpofe on the prophet’s flit-eared camel f com Me¬
dina to Mecca, and on the day abovementioned,
handing up before the whole aflembly at al
Akaba, told them, that he was the meflenger
of the apoftle of God unto them; whereupon
they asking him what was his errand, he read
twenty or thirty verfes of the chapter to them,
and then faid, I am com?nanded to acquaint you zoith
four things , 1 . That no idolater is to come near the
temple of Mecca after this year ; 2. That no man
prefume to compafs the Caaba naked for the future ' ;
3. That none but true believers jhall enter par ad ife,
and, 4. That public faith is to be kept 6 .

d Except fuch of the idolaters - zvho fall not
fail you , &c.J So that notwithftanding MAnun-
med renounces all league with thofe who had de¬
ceived him, he declares himfelfready to perform
his engagements to fuch as had been true to him.

e Wherever ye find them ;] Either within or
without the facred territory.

1 Idem, Jallalo’ddin, Yahya, &c. 2 Al Beidawi.

Zamaksh. Jallalo’ddin. ** See before, chap.*] . p. 119.

vit. Moh. p. 127, ifc.

* Idem. A Idem, Al

6 Al Beidawi. V. Abu leed..

AIK ORAN. Chap.o.

them, and lay wait for them in every convenient place. But if they fhall re¬
pent, and obferve the appointed times of prayer, and pay the legal alms, dif-
mifs them freely; for God is gracious and merciful. And if any of the ido¬
laters fhall demand protection of thee, grant him protection, that he may
hear the word of God; and afterwards let him reach the place of his i'ecurity1.
This J halt thou do , becaufe they are people which know not the excellency of the
religion thou preachejl. How fhall the idolaters be admitted into a league with
God and with his apoftle; except thofe with whom ye entred into a league at
the holy temple b ? So long as they behave with fidelity towards you, do ye
alfo behave with fidelity towards them ; for God loveth thofe who fear him.
How can they be admitted into a league with you , fince, if they prevail againft
you, they will not regard in you either confanguinity or faith ? They will
pleafe you with their mouths, but their hearts will be averle from you ; for
the greater part of them are wicked doers. They fell the figns of God for
a fmall price, and obftruCt his way ; it is certainly evil which they do. They
regard not in a believer either confanguinity or faith ; and thefe are the tranf-
greffors. Yet if they repent, and obferve the appointed times of prayer, and
give alms, they fioall be deemed your brethren in religion. We diftinCUy pro¬
pound our figns unto people who underftand. But if they violate their oaths,
after their league, and revile your religion, oppofe the leaders of infidelity, (for
there is no truft in them,) that they may defift from their treachery. Will ye
not fight againft people who have violated their oaths, and confpired to expel the
apoftle of God ; and who of their own accord afiaulted you thefirft timec? Will
ye fear them ? But it is more juft that ye lhould fear God, if ye are true be¬
lievers. Attack them therefore ; God fhall punifh them by your hands, and
will cover them with fhame, and will give you the victory over them ; and
he will heal the breafts of the people who believe d, and will take away the
indignation of their hearts : for God will be turned unto whom he pleafeth;
and God is knowing and wife. Did ye imagine that ye fhould be abandoned,
whereas God did not yet know thofe among you who fought for his religion ,
and took not any befides God, and his apoftle, and the faithful for their friends?
God is well acquainted with that which ye do. It is not fitting that the idola¬
ters fhould vifit the temples of God, being witneffes againft their own fouls
of their infidelity. The works of thefe men are vain; and they fhall remain

3 And afterwards let him reach the place of his tribes did, by aiding the enemy, and endeavouring
fecurit y ;] That is, you fhall give him a fafe con- to oblige the prophet to leave Medina , as he had
dudl, that he may return home again fecurcly, been obliged to leave Mecca 2 .
in cale he fhall not think, fit to embrace Mo ham- d And he will heal the brcajls of the people who

medifm . believe , Sc c.] viz. Thofe of Khoxdah ; or, as o-

fc Except thofe with whom ye entred into a league , thers fay, certain families of Taman and Saba, who
&c.] Thefe are the perfons before excepted. went to Mecca, and there profeiTed Mohammed ifrn ,

c Will ye ?iot fight againfl people who have vio - but were very injurioufly treated by the inhabi-
latcd their oaths, &c.] As did the Koreijh in afSfl- tants ; whereupon they complained to Mohammed ,
ing the tribe of Beer againfl thofe of Khoxaab 1 , who bid them take comfort, for that joy was ftp-
and laying a defign to ruin Mohammed, without proaching 5.
any jull provocation ; and as feveral of the Jewijh

1 See the Prelim. Dific. p. 54. 2 Al Be id aw j. 3 Idem.

Chap. 9* Al KORA IV. 151

in bell fire for ever. But he only (hall vifit the temples of God, who believeth
in God and the laft day, and is conftant at prayer, and' payeth the legal alms,
and feareth God alone. Thefe perhaps may become of the number of thofe
who are rightly directed a. Do ye reckon the giving drink to the pilgrims, and
the vifiting of the holy temple to be notions as meritorious as thofe performed by
him who believeth in God and the laft day, and fighteth for the religion of
God b ? They fhall not be held equal with God : for God diretteth not the
unrighteous people. They who have believed, and fled their country, and
employed their fubftance and their perfons in the defence of God’s true reli¬
gion, lhall be in the higheft degree of honour with God ; and thefe are they
who lhall be happy. Their Lord fendeth them good tidings of mercy from
him, and good will, and of gardens wherein they fhall enjoy lafting pleafure ;
they lhall continue therein for ever : for with God is a great reward. O true
believers, take not your fathers or your brethren for friends, if they love in¬
fidelity above faith and whofoever among you fhall take them for his friends,
they will be unjuft doers. Say, If your fathers, and your fons, and your bre¬
thren, and your wives, and your relations, and your fubftance which ye have
acquired, and your merchandize which ye apprehend may not be fold off, and
your dwellings wherein ye delight, be more dear unto you than God, and
his apoftle, and the advancement of his religion •, wait, until God fhall fend
his command' : for God dire&ieth nor the ungodly people. Now hath God
affifted you in many engagements, and particularly at the battle of Honein d;
when ye pleafed your felves in your multitude, but it was no manner of advan¬
tage

a Thefe perhaps may become of the number of
thofe who are rightly directed.] Thefe words
are to warn the believers from having too great
a confidence in their own merits, and like wife
to deter the unbelievers ; for if the faithful will
but perhaps be faved, what can the others hope
for 1 ?

b Do ye reckon the giving drink to the pilgrims ,
&C."] This paffage was revealed on occafion of
fome words of al Abbas , Mohammed's uncle ;
who, when he was taken prifoner, being bitter¬
ly reproached by the Mfejns^ and particularly
by his nephew AH, anfwered. You rip up our ill
alt ions, but take no notice of our good ones ; zue
vifit the temple of Mecca, and adorn the Caaba
with hangings , and give drink to the pilgruns (of
Zcmzem water, .1 fuppofe,) and free captives 2.

c fill God fhall fend his command ;] Or fhall
punifli you. Some fuppofe the taking of Mecca
to be here intended ? .

u The battle of Honein.] This battle was
fought in the eighth year of the Hcjra , in the
valley of Honein , which lies about three miles
irom Mecca towards Tdyef between Mohammed

1 Idem, 2 Idem. 3 Idem . * See

Orient . p. 271. {55V. D’Hercel. Bib!. Orient.

A B U L F E D A, vi t. Mcb. p. I I 2 , t3C.

who had an army of twelve thoufand men, and.
the tribes of Hawdz.cn and Tbakif, whofe forces
did not exceed four thoufand. The Mohar/t -
medans feeing themfelves fo greatly fuperior to
their enemies, made lure of the vi&ory ; a cer¬
tain perfon, whom fome fuppofe to have been
the prophet himfclf, crying out, Thefe can never
be overco?ne by fo few. But God was fo highly
difpleafed with this confidence, that in the firit
encounter the Mofems were put to flight 4-, fome
of them running away quite to Mecca , fo that
none flood their ground except Mobam/ned '
himfclf, and fome few of his family ; and they
fay the prophet’s courage was fo great, that his
uncle al Abba r, and his coufin Abu Sofidn Ebn
al Hareth , had much ado to prevent his fpurrinsr
his mule into the midfl of the enemy, by laying
hold of the bridle and flirrup. Then he ordered
al Abbas , who had the voice of a Stcntor, to
recal his flying troops ; upon which they rallied,
and the prophet throwing a handful of dull
againft the enemy, they attacked them a fecond

time, and by the divine affiltancc gained the
victory 5 .

Prid. life of Mah. p. 96. &c. Hotting. Iff
P- 60 s Beidawi, f ai j, alu’ddi n.

Al KORAN.

tage unto you, and the earth became too ftrait for you % notwithftanding it

LUgjV J ^ - * -

was fpaeious *, then did ye retreat and turn your backs,
fent down his fecurity b - u: - A1~ - rUo f";rV

Afterwards God

upon his apoftle and upon the faithful, and fent down
troops of angels c which ye faw not ; and he punilhed thofe who difbelieved :
and this was the reward of the unbelievers. Neverthelefs God will hereafter
be turned unto whom he pleafethd; for God is gracious and merciful. Otrue
believers, verily the idolaters are unclean ; let them not therefore come near
unto the holy temple after this year e. And if ye fear want, by the cutting off
trade and communication with them , God will enrich you of his abundance \
if lie pleafeth •, for God is knowing and wife. Fight againft them who believe
not in God, nor in the laft day E, and forbid not that which God and his
apoitle have forbidden, and profefs not the true religion, of thofe unto whom
the fcriptures have been delivered, until they pay tribute by right of fub-
jedtion h, and they be reduced low. The " ~

Jews

Ezra is the fon

a And the earth becm?ie too ftrait for you ;]
For the valley being very deep, and encompafled
bv craggy mountains the enemy placed them-
lclves in ambufh on every fide, attacking them
in the ilraits and narrow paftages,and from behind
• the rocks, with great advantage 1 .

b His fecurity.'] The original word is Sakinat,
which the commentators interpret in thisicnfe j
but it ieeins rather to fignify the divine prefence
or Shcchinah , appearing to aid the Mojlems 1 .

c Troops of angels ;] As to the number of thefe
celeftial auxiliaries, the commentators differ :
fome fay they were five thou land ; fome, eight
thoufand ; and others, fixteen thoufand 3.

,l Neverthelefs God will hereafter turn unto
whom he pleafes ;] Befides a great number of
profelytes, who were gained by this battle, Mo¬
hammed , on their requeft, was fo generous as
to reftore the captives (which were no lefs than
fix thoufand) to their friends, and offered to
make amends himfelf to any of his men who
Ihould not be willing to part with his prifoners ;
but they all contented to it

r After this year ;] Which was the ninth
,^ear of the Hejra. In confequcnce of this pro-
Jiibition, neither Jews, nor Chriftians, nor thofe
of any other religion, are fuffered to come near
Mecca to this day.

r God will enrich you of his abundance ;]
This promife, fays al Beiddwi , was fulfilled by
God’s fending plenty of rain, and difpofing the
inhabitants of Tcbdla and JoraJh , two towns in
Taman, to embrace JJlam , who thereupon
brought fufheient provifions to Mohammed's
men ; and alio by the fubfequent coming in of
the Arabs , from all quarters, to him.

£ IV ho believe not in 'God, nor in the laft

1 Ten Ishak. 2 See chap. z. p . 29. not
A:ap. 2. p. 1 1. and chap . 3. p. 37. f V. All

day ;] That is, who have not a juft and true
faith in thefe matters ; but either believe a plu¬
rality of gods, or deny the eternity of hell tor¬
ments 5 , or the delights of paradi fe as deferibed
in the Koran. For, as it appears by the follow¬
ing words, the Jews and Chriftians are the per-
fons here chiefly meant.

h By night of fubjettion ;] This I think the
true meaning of the words an yadin, which lite¬
rally fignify by or out of hand , and are varioufly
interpreted ; fome fuppofing they mean that the
tribute is to be paid readily , or by their own hands
and not by another ; or that tribute is to be ex¬
acted of the rich only, or thofe who are able to
pay it, and not of the poor ; or elfe that it is to
be taken as a favour that the * Mohammedans are
fatisfied with fo fmall an impofltion, &c 6 .

That the Jews and Chriftians are, according to
this law, to be admitted to protection, on pay¬
ment of tribute, there is no doubt ; tho’ the
Mohammedan doctors differ as to thofe of other
religions. It is faid that Omar at firft refufed to
accept tribute from a Magi an , till Ah dial rah 711 an
Ebn Azof a flu red him that Mohatntned himfelf had
granted protection to a Magian , and ordered that
the profeflors of that religion fhould be included
among the people of the book , or thole who
found their religion on fome book which they
luppofc to be of divine original. And it is the
more received opinion that thefe three religions
only ought to be tolerated on the condition of
paying tribute : others, however, admit the Sa¬
bin us alio, ylbu Han if a fuppofed people of any
religion might be l'uffered, except the idolatrous
Arabs ; and Make excepted only apoftates from
Mohammed ijm .

J The

d. * ^/Beidawi.

Ieidawi.

x Idem.

Ghap. 9

Al KORAN.

*53

of God3: and the Chriftians fay, Christ is the fon of God. This is their
laying in their mouths : they imitate the faying of thofe who were unbelievers
in former times. May God refift them. How are they infatuated ? They
take their priefts and their monks for their lords, befides God b, and Christ
the fon of Mary ; although they are commanded to worfhip one God only :
there is no God but he ; far be that from him, which they affociate with
him f They feek to extinguifh the light of God with their mouths •, but God
willeth no other than to perfect his light, although the infidels be a-
verfe thereto. It is he who hath fent his apoftle with the direction, and
true religion : that he may caufe it to appear fuperior to every other re¬
ligion ; although the idolaters be averfe thereto. O true believers, veri¬
ly many of the priefts and monks devour the fubftance of men in vanity %
and obftrudt the way of God. But unto thofe who treafure up gold and
filver, and employ it not for the advancement of God’s true religion, de¬
nounce a grievous punifhment. On the day of judgment their treafures fhall

X be

The leaft tribute that can be taken from every merit* by divine revelation, was the opinion of
fiich perfon, is generally agreed to be a dinar , feveral of the Chriflian fathers, who are quoted
or about ten ihillings, a year; nor can he be by Dr. Prideaux 5 , and of fome other writers 6 ;
obliged to pay more, unlefs he confent to it : which they feem to have firft borrowed from a
and this, they fay, ought to be laid as well on paflage in that very ancient apocryphal book,
the poor as on the rich 1 . But Abu Hanifa de- called (in our Englijh bible) the fecond book of Ef-
cided that the rich ftiouldpay forty eight dirhems dras 7 . Dr. Prideaux 8 tells us, that hereip the
(twenty, and fometimes twenty five, of which fathers attributed more to Ezra , than the Jews
made a dinar) a year ; one in middling circum- themfelves, who fuppofe that he only collected
ilances half that fum ; and a poor man, who and fet forth a correCl edition of the feriptures,
was able to get his living, a quarter of it: but which he laboured much in, and went a great
that he who was not able to fupport himfelffhould way in the perfe&ing of it. It is not improba-
pay nothing 2 . ble, however, that the fittion came originally

il The Jews fay , Ezra is the fon of God ;] from the Jews , tho’ they be now of another
This grievous charge againft the Jews the com- opinion, and I cannot fix it upon them by any
mentators endeavour to fupport by telling us, that direCt proof. For, not to infift on the teftimony
it is meant of fome ancient heterodox Jews , or of the Mohammedans , (which yet I cannot but
elfe of fome Jews of Medina ; who faid fo for think of fome little weight in a point of this
no other reafon, than for that the law being ut- nature,) it is allowed by the moft fagacious cri-
terly loft and forgotten during the Babylonifb tics, that the fecond book of Ezra was written
captivity, Ezra , having been raifed to life after by a Ghrijlian indeed 9 , but yet one who had
he had been dead one hundred years 3, dictated been bred a Jew , and was intimately acquainted
the whole anew to the feribes, out of his own with the fables of the Rabbins IO ; and the ftory
memory ; at which they greatly marvelled, and it felf is perfectly in the tafte and way of think-
declared that he could not have done it, unlefs ing of thofe men.

he were the fon of God 4\ Al Beiddwi adds, b See chap. 3. p. 44. not. e.
that the imputation muft be true, becaufe this c The priefts and monks devour the fubftance of

verfe was read to the Jews , and they did not men vainly ;] By taking of bribes, fays al Bel-

contradict it.; which they were ready enough to dawi ; meaning, probably, the money they
do in other inftances. took for difpenfing with the commands of God.

That Ezra did thus reftore not only the Pen - and by way of commutation.
tateuch , but alfo the other books of the Old Tefa -

1 V. Re land, de jure militari Mohammed an or. p. 17 , 50. 2 Al Be i dawi. 5 See

skap. 2. p. 31 . 4* At Be id aw 1, A l Zamakhshari, &c. s Connect . part 1. /. 5. p. 329.

6 Athan asivs junior, in Synopfi S. Script. T. 2. p. 86. Leontius Byzantin. de feftis, p. 42$.

7 Chap . xiv. 20, fc. 8 Loco citat. 9 See 2 Efdras ii. 43—47. and vii. 28, &c. 10 V. Dod-

w e ll 1 Dijfert. Cyprian. Differt. 4. §. 2. WhistonV T,Jfay on the Apoftolical Confiit. p . 34, 76, and
304, £sV. ef Fab rich Codic . Apocrypha Novi Teft. part . 2. p. 936, (s\\

*54

Al KORAN.

Ch a

p. 9.

be intenfely heated in the fire of hell, and their foreheads, and their fides,
and their backs fhail be ftigmatized therewith •, and their tormentors Jhall fay ,
This is what ye have treafured up for your fouls ; tafte therefore that which
ye have treafured up. Moreover, the complete number of months with God,
is twelve months % which were ordained in the book of God b, on the day
whereon he created the heavens and the earth : of thefe, four are facred c.
This is the right religion : therefore deal not unjuftly with your felves there¬
in. But attack the idolaters in all the months , as they attack you in all d; and
know that God is with thofe who fear him. Verily the transferring of a fa¬
cred month to another months is an additional infidelity e. The unbelievers are
Jed into an error thereby : they allow a month to be violated one year, and
declare it facred another year f, that they may agree in the number of months
which God hath commanded to. be kept facred ; and they allow that which
God hath forbidden. The evil of their adtions hath been prepared for them :
for God diredteth not the unbelieving people. O true believers, what ailed

Do ye prefer the prefent life

you, that, when it was faid unto you. Go forth to fight for the religion of
God, ye inclined heavily towards the earth2 ?

to that which is to come ? But the provifion of this life, in refpeCl of that which
is to come, is but flender. Unlefs ye go forth when ye are fummoned to war ,
God will punifh you with a grievous puniflament ; and he will place another
people in your Head h, and ye fliall not hurt him at all ; for God is almighty.

' If

a The number of months with God is twelve
months ;] According to this paffage, the inter¬
calation of a month every third or lecond year,
which the Arabs had learned of the Jews, in
order to reduce their lunar years to folar years,
is abfolutely unlawful. For by this means they
fixed the time of the pilgrimage and of the fall
of Ramadan to certain feafons of the year, which
ought to be ambulatory 1 .

bIn the book of God ;] viz. The preferved table.
c See the Prelim. Difcourfe, §. VIII.

11 Attack the idolaters in all the months, as they
attack you in all', ] For it is not rcafonable that
you lhould obferve the facred months with re¬
gard to thofe who do not acknowledge them to
be facred, but make war againft you therein 2.

c Verily the transferring of a facred month to
another month is an additional infidelity ;] This
was an invention or innovation of the idolatrous
Arabs , whereby they avoided keeping a facred
month, when it luited not their conveniency,
bv keeping a prophane montli in its ftead ; tranf-
f erring, lor example, the oblervance of Mohar-
ram to toe iucceeding month Safar . The firlt
man who put this in pradlice, they fay, was
Jo ad da Ebn Azof, of the tribe of Kenan a * .

Thefe ordinances relating to the months were
promulgated by Mohammed himfelf at the pil¬
grimage of valediction 4‘.

f They allozu a month to be violated one year, and
declare it facred another year ;] As did Jonada,
who made public proclamation at the aftembly
of pilgrims, that their gods had allowed Mg -
bar ram to be prophane, whereupon they obferv-
ed it not ; but the next year he told them, that
the gods had ordered it to be kept facred V
s When it zvas faid unto you. Go forth to fight
for the religion of God, ye inclined heavily tv-
zuards the earth, &c.] viz. In the expedition of
Tabuc, a town fttuate about half way between
Medina and Damajcus, which Mohammed under¬
took againft the Greeks, with an army of thirty
thoufand men, in the ninth year of the Hcjra.
On this expedition the Mofiems fet out with
great unwillingneis, becaufe it was undertaken
in the midft of the fummer heats, and at a time
of great drought and fcarcity ; whereby the
foldiers fufFered fo much, that this army was
called the difreffed army : befides, their fruits
were juft ripe, and they had much rather have
ftaid to have gathered them r\
h See chap. 5. p. 90.

1 See Pain, life of Mah. p. 65, &c. and the Prelim . DiJ'c. §. IV. and VI I. 2 See chap. 2. p. 22.
3 Al BtiDAwi, Jallalo’ddim. V. Poc. Spec. />• 323. and the Prelim. Difc. §. VII. 4 A-

iv ui.f. z'- 1 . M-j/j.p. 132. s Al Beidawi. 6 Idem, J allalo’ddi n. V. Abulif.d. vit.
A! oh. p • 123.

Chap. 9. Al KORAN \ 155

If ye aflift not the prophet , verily God will ajjift him , as he aflifted him for¬
merly, when the unbelievers drove him out of Mjlccj, the fecond of twoa:
when they were both in the cave ; when he faid unto his companion. Be
not grieved, for God is with us b. And God fent down his fecurity c upon
him, and ftrengthened him with armies of angels, whom ye fa w notd. And
he made the word of thofe who believed not, to be abafed, and the word of
God was exalted ; for God is mighty and wife. Go forth to battle , both light,
and heavy % and employ your fubftance and your perfons for the advancement
of God’s religion. This will be better for you •, if ye know it. If it had
been a near advantage, and a moderate journey, they had furely followed
thee but the way feemed tedious unto them : and yet they will fwear by
God, faying. If we had been able, we had furely gone forth with you. They
deftroy their own fouls ; for God knoweth that they are liars. God forgive
thee ! why didft thou give them leave to Jlay at borne 6, until they who
fpeak the truth, when they excufe themfelves , had become manifefted unto thee,
and thou hadft known the liars? They who believe in God and thelaftday, will
not afk leave of thee, to be excufed from employing their fubftance and their
perfons for the advancement of God’s true religion •, and God knoweth thofe
who fear him. Verily they only will afk leave of thee to Jlay behind, who be¬
lieve not in God and the laft day, and whofe hearts doubt concerning the
faith : wherefore they are tofied to and fro in their doubting. If they had
been willing to go forth viith thee, they had certainly prepared for that pnr-
pofe a provifion of arms and necejffaries : but God was averfe to their going
forth •, wherefore he rendred them flothful, and it was faid unto them. Sit ye
ftill with thofe who fit ftillh. If they had gone forth with you, they had
only been a burthen unto you , and had run to and fro between you, ftirring
you up to fedition ; and there would have been fome among you, who would
have given ear unto them : and God knoweth the wicked. They formerly
fought to raife a fedition1, and they difturbed thy affairs, until the truth
came, and the decree of God was made manifeft *, although they were averfe
thereto. There is of them who faith unto thee , Give me leave to Jlay behind ,

X 2 and

a The fecond of two ;] That is, having only rate journey , &c.] That is, had there been no
Abu Beer with him. difficulties to furmount in the expedition of Ta-

b See the Prelim. Difc. §. II. p, 51. bucy and the march thither had been fliort and

c See before, p. 152.net. b. eafy, fo that the plunder might have coil them

d And he ftrengthened him with armies of angels , little or no trouble, they would not have been
&c.] Who, as fome imagine, guarded him in fo backward.

the cave. Or the words may relate to the fuc- s Why didft thou give them leave to ftay at home ,
cours from heaven which Mohammed pretended &c.] For Mohammed excufed feveral of his men,
to have received in feveral incounters; as at on their requeft, from going on this expedition
Bedry the war of the ditch, and the battle of as Abdd'Uah Ebn Obba , and his hypocritical ad-
Honein. hcrents, and alio three of the Anjars 5 for which

c Both light and heavy ;] i. e. Whether the ex- he is here reprehended,
pedition be agreeable or not; or whether ye h With thofe who fit flill'f] i. e. With the
have fufficient arms and provisions or not ; or women and children, and other impotent people,
whether ye be on horfeback or on foot, &c. 1 They formerly fought to raife a fedition , &e.j

! -f it had been a near advantage and a mode - As they did at the battle of Obod 1 ,

a See chap . 3. p. 50,

156 Al KORAN. Chap. 9,.

and expofe me not to temptation \ Have they not fallen into temptation at
home*? But hell will furely encompafs the unbelievers. ' If good happen un¬
to thee, it grieveth them : but if a misfortune befal thee, they fay. We or¬
dered our bufinefs before c •, and they turn their backs, and rejoice at- thy
tnijhap. Say, Nothing fhall befal us, but what God hath decreed for us:,
he is our patron •, and on God let the faithful truft. Say, Do ye expedt any
other ffjould befal us, than one of the two moft excellent things •, either victory
or martyrdom ? But we expedt concerning you, that God inflidt a punilhment
on you, either from himlelf, or by our hands d. Wait therefore to fee what
will be the end of both ; for we will wait with you. Say, Expend your money
in pious ufes , either voluntarily, or by conftraint, it fhall not be accepted of
you ; becaufe ye are wicked people. And nothing hindreth their contribu¬
tions from being accepted of them, but that they believe not in God and
his apoftle, and perform not the duty of prayer, otherwife than ftuggifhly ;
and expend not their money for God’s fervice, otherwife than unwillingly. Let
not therefore their riches, or their children caufe thee to marvel. Verily God
intendeth only to punilh them by thefe things in this world-, and that their
fouls may depart while they are unbelievers. They fwear by God that they
are of you* ; yet they are not of you, but are people who ftand in fearf. If
they find a place of refuge, or caves, or a retreating hole, they furely turn
towards the fame, and in a headftrong manner hafte thereto. There is cf them
alfo who fpreadeth ill reports of thee, in relation to thy diftribution of the alms :
yet if they receive part thereof, they are well pleafed ; but if they receive
not a part thereof, behold, they are angry s. But if they had been pleafed
with that which God and his apoftle had given them, and had faid, God is
our fupport ; God will give unto us of his abundance and his prophet alfo ;
verily unto God do we make our fupplications : it would have been more de¬
cent. Alms are to be difiributed 11 only unto the poor, and the needy5, and

thefe

a Expofe me not to temptation ;] By obliging
me to go, againft my will, on an expedition, the
hardfhips of which may tempt me to rebel or to
deiert. It is related that one Jadd Ebn Kais
faid that the Atifars well knew he was much
given to women, and he dared not truft himfelf
with the Greek girls ; wherefore he deftred he
might be left behind, and he would aflift them
with his purfe 1 .

b Have they not falleti into temptation at home ?"]
Difcovering their hypocrify by their backward-
nefs to go to war for the promotion of the true
religion.

c We ordered our bufinefs before ;] That is, we
took care to keep out of harms way by flaying
at home.

d Either from htmfelf , or by our hands i. e.
Either by fome fignal judgment from heaven*
or by remitting their punifhment to the true be¬
lievers.

e That they are of you viz. Staunch Mojlem .
f Who ftand in fear ;] Hypocritically conceal¬
ing their infidelity, left ye fhould chaftife them,
as ye have done the profefied infidels and apof-
tates ; and yet ready to avow their infidelity,
when they think they may do it with fafetiy.

s There is alfo of them who fpreadeth ill reports of
thee in relation to the diftribution of the alms, &c.]
This perfon was Abtdl Jowadh the hypocrite,
who faid Mohammed gave them away among the
keepers of fheep only ; or, as others fuppofe,
Ebn DhPlkhowaifara, who found fault with the
prophet’s diftribution of the fpoils taken at Ho -*
nein, becaufe he gave them all among the Met*
ca?is, to reconcile and gain them over to his re¬
ligion and intereft

h See what is faid as to this point in the Pre¬
lim. Difc. IV.

1 The poor and the needy ;] .The commenta¬
tors make a diftindlion between thefe two words

1 ^/Bejdawi,

3 Idem . V . Abv^feix vit . Mob. p. n 8, 1 19.

Chap. 9* Al KORAN. 157

thofe who are employed in collecting and dijlributing the fame, and unto thofe
whofe hearts are reconciled % and for the redemption of captives, and unto
thofe who are in debt and infolvent, and for the advancement of God’s
religion, and unto the traveller. This is an ordinance from God : and God
is knowing and wife. There are fome of them who injure the prophet, and
fay. He is an earb : Anfwer, He is an ear of good unto you c •, he believeth in
God, and giveth credit to the faithful, and is a mercy unto fuch of you who
believe. But they who injure the apoftle of God, fhall fuffer a painful punifh- •
ment. They fwear unto you by God, that they may pleafe you •, but it is .
more juft that they fhould pleafe God and his apoftle, if they are true be¬
lievers. Do they not know that he who oppofeth God and his apoftle, fhall ;
without doubt be punijhed with the fire of hell •, and fhall remain therein for
ever ? This will be great ignominy. The hypocrites are apprehenfive left a .
Sura d fhould be revealed concerning them, to declare unto them that which
is in their hearts. Say unto them , Scoff ye j but God will furely bring to light
that which ye fear fhould be difcovered. And if thou afk them the reafon of
this fcoffisig, they fay, Yerily we were only engaged in difcourfe, and jefting .
among ourfelves e. Say, Do ye feoff at God and his ftgns, and at his apoftle ?
offer not an excufe : now are ye become infidels, after your faith. If we .
forgive a part of you, we will punifh a part, for that they have been wick¬
ed doers. Hypocritical men and women are the one of them of the other : .
they command that which is evil, and forbid that which is juft, and fhut their
hands from giving alms. They have forgotten God ; wherefore he hath forgotten .
them : verily the hypocrites are thofe who aft wickedly. God denounceth un¬
to the hypocrites, both men and women, and to the unbelievers, the fire of hell , -
they fhall remain therein for ever: this will be their fufficient reward God hath
curfed them, and they fhall endure a lading torment. As they who have
been before you, fo are ye. They were fuperior to you in ftrength, and had
more abundance of wealth and of children •, and they enjoyed their portion •.

in the original, fakir and tneikini one they fay,
fignifies him who is utterly deftitute both of mo¬
ney and means of livelihood; the other, one who
is in want indeed, but is able to get fomething
towards his own fupport. But to which of the
two words either of thefe different fignifications
properly belongs, the critics differ.

u Wbofe hearts are reconciled ;] That is, who
were lately enemies to the faithful, but have
now embraced Mohammedifm , and entred into
amity with them. For Mohammed , to gain their
hearts and confirm them in his religion, made
large prefents to the chief of the Koreijh out of
the fpoils at Honein , as has been juft now men¬
tioned 1 . But this law they fay, became of no
obligation when the Mohammedan faith was efta-
blifhed, and flood not in need of fuch methods
for its fupport.-

b He is an ear ;] i. e. He hears every thing

that we fay ; and gives credit to all the ftories
that are carried to him.

c He is an ear of good unto you ;] Giving cre¬
dit to nothing that may do you hurt.

d A Sura ,] So the Mohammedans call a chapter
of the Koran 2.

cThey fay , We were only engaged in di/courfeyScc.']
It is related that in the expedition of 7 'abuc, a
company of hypocrites, pafling near Mohammed ,
faid to one another, Behold that man ; he zvould
take the freng holds of Syria: away l away !
which being told the prophet, he called them
to him, and asked them why they had fiiid fo ?
whereto they replied with an oath, .that they
were not talking of what related to him or his
companions, but were only diverting them-
felves. with indifferent difcourfe, to beguile the.
tedioufnefs of the way ? .

* See the Prelim, Difc . §, III. />.• 57, 3 Al Beidawi,

•* Abulfed. ibid .

\Al K 0 RA TV. Chap. g.

in this world *, and ye alfo enjoy your portion here , as they who have pre¬
ceded you, enjoyed their portion. And ye engage your felves in vain difcourfes,
like unto thofe wherein they engaged themfelves. The works of thefe are
vain both in this world, and in that which is to come ; and thefe are they who
perifii. Have they not been acquainted with the hiftory of thofe who have
been before them ? of the people of Noah, and of Ad, and of Thamud,
and of the people of Abraham, and of the inhabitants of Madian, and of
the cities which were overthrown 8 ? Their apoftles came unto them with evi¬
dent demonftrations : and God was not difpofed to treat them unjuftly ; but
they dealt unjuftly with their own fouls. And the faithful men, and the faith¬
ful women are friends one to another: they command that which is juft, and
they forbid that which is evil ; and they are conftant at prayer, and pay their
appointed alms ; and they obey God, and his apoftle : unto thefe will God
be merciful •, for he is mighty and wife. God promifeth unto the true be¬
lievers, both men and women, gardens through which rivers flow, wherein
they (hall remain for ever ; and delicious dwellings in gardens of per¬
petual abode b : but good will from God Jball be their moft excellent reward .
This will be great felicity. O prophet, wage war againft the unbelievers and
the hypocrites, and be fevere unto them : for their dwelling fhall be hell ;
an unhappy journey floall it be thither ! They fwear by God that they faid
not what they are charged with : yet they fpake the word of infidelity, and
became unbelievers, after they had embraced Islam c. And they defigned
that which they could not effe<5td ; and they did not difapprove the defign for
any other reafon , than becaufe God and his apoftle had inriched them, of his
bounty e. If they repent, it will be better for them j but if they relapfe,

God

a The cities which were overthrown ;] Namely, Tabuc, by pulhing him from his camel into a
Sodom and Gomorrah, and the other cities which precipice, as he rode by night over the higheft
fhared their fate, and are thence called al Mota ■ part of at Akaba. But when they were going to
kifdt, or the fubverted 1 . execute their defign, Hodheifa, who followed and

b Gardens cf perpetual abode ;] Literally, gar- drove the prophet’s camel, which was led by
dens of Eden ; but the commentators do not Ammar Ebn Tafer, hearing the tread of camels
take the word Eden in the fenfe which it bears and the clafhing of arms, gave the alarm, upon
in Hebrew ; as has been elfcwhere obferved 2. which they fled. Some however fuppofe the
c They fwear by God that they faid not what defign here meant was a plot to expel Moham-
zhey are charged with, &c.] It is related, that al med from Medina +.

J alias Ebn Soweid, hearing fome pafiages of c Becaufe God and his apoflles had inriched
this chapter, which fharply reprehend thofe them i] For Mohammed's refiding at Medina was
who refufed to go on the abovementioned ex- of great advantage to the place, the inhabitants
pedition of Tabuc, declared, that if what Mo- being generally poor, and in want of moll con-
hammed faid of his brethren was true, they veniencies of life ; but on the prophet’s coming
•were worfe than afles. Which coming to the among them, they became poflefled of large
prophet’s ear, he fent for him ; and he denied herds of cattle, and money alfo. Al Beidawi
the words upon oath. But on the immediate fays, that the above named al J alias, in parti-
revelation of this paflage, he confefled his culir, having a fervant killed, received, by Mo-
fault, and his repentance was accepted hammed' s order, no lefs than ten thoufand dir -

d They defigned what they could not ejfedl, &c.] hems, or about three hundred pounds, as a fine
The commentators tells us, that fifteen men for the redemption of his blood,
confpircd to kill Mohammed in liis return from -

1 Seechap.ii. " See the Prelim. Dfc. p. <yj, 3 Al Beidawi. 4- Idem.

Chap. 9

Al K 0 RA N. 15 9

God will punifli them with a grievous torment, in this world and in the
next » and they fhall have no patron on earth, nor any protestor. There
are fome of them who made a covenant with God, faying* Verily if he give
us of his abundance, we will give alms, and become righteous people a. Yet
when he had given unto them of his abundance, they became covetous there¬
of and turned back, and retired afar off. Wherefore he hath caufed hypocri-
jt ’to fucceed in their hearts, until the day whereon they fhall meet him ;
for that they failed to perform unto God that which they had promifecl him, and
for that they prevaricated. Do they not know that God knoweth whatever
they conceal, and their private difcourfes-, and that God is the knower of fecrets? '
They who traduce fuch of the believers as are liberal in giving aims beyond
what they are obliged* and thofe who find nothing to give* but what they gain
U their induftry b * and therefore feoff at them : God fhall feoff* at them, and
they fhall fuffer a grievous punifhment. Afk forgivenefs for them, or do not
afk forgivenefs for them it will be equal. If thou afk forgivenefs for them feventy
times, God will by no means forgive themc. This is the divine pleafure* for that
they believe not in God, and his apoftle * and God direeffeth not the ungodly
people. They who were left at home in the expedition of were glad of

their

loads of dates; and Abu Okail a Sad, which is
no more than a fixtieth part of a load, of the
fame fruit, but was the half of what he had
earned by a night’s hard work. This Mo¬
hammed accepted : whereupon the hypocrites
faid that Abdalrahman and Afcm gave what they
did out of oftentation, and that God and his
apoftle might well have excufed Abu O kail's
mite; which occaftoned this paffage.

I fuppofe this colledlion was made to defray
the charge of the expedition of Tabuc ; towards
which, as another writer tells us, Abu Beer con¬
tributed all that he had, and Othman very large¬
ly, viz. as it is faid, tin cc hundred camels for

daughter, and a thou (and dinars of gold 2.

c Ask forgivenefs for them , &c.] In the 1 -ft
ficknefs of Ab dal l l ah Ebn Obba the hypocrite,
(who died in the ninth year of the Hejra) his
fon, named alfo A bein' l lab, came and as Led 1 Mo¬
hammed to beg pardon of God for him ; which
he did, and thereupon the former part of this
verle was revealed. But the prophet, not taking
that for a repulie, laid he would pray feventy times
for him ; upon wh'ch the latter part of the verle
was revealed, declaring ic would be abfoLtcly
in vain. It mav be obierved that the numbers

/even, an d feventy, and fever: hundred, arc fie-
quently ufed by the eaftern write! s to fignify,
not fo many precifelv, but only an indefinite

* * + t

number, either greater or lcii’er * ; lever, il ex¬
amples of which arc to be met with in the lerip •
tu re

a There are fome of them who made a covenant
with God, &c.] An inftance of this is given
in Thai aba Ebn Hateb, who came to Mobatnmed ,
and defired him to beg of God, that he would
beftow riches on him. The prophet at firft
advifed him rather to be thankful for the little
he had, than to covet more, which might be¬
come a temptation to him ; but on Thalaba's re¬
peated requeft and folemn promife that he would
make a good ufeofhis riches, he was at length
prevailed on, and preferred the petition to
God. Thai aba in a fhort time grew vaftly rich,
which Mohammed being acquainted with, fent
two collectors to gather the alms ; other people
readily paid them, but when they came to Tba-
laba , and read the injunction to him out of the
Koran , he told them that it was not alms, but
tribute, or next kin to tribute, and bid them go
back till he had better confidcred of it. Upon
which this paflage was revealed ; and when
Thaiaba came afterwards and brought his alms,
Mohammed told him that God had commanded
him not to accept it, and threw duft upon his
head, faying. This is zvhat thou hafl deferved.
He then offered his alms to Abu Beer , who re-
fufed to accept them; as did Omar fome years
after, when he was Kkalif 1 .

b IV bo traduce fuch of the believers as are libe¬
ral, if c . ] Al Beiddwi relates, that Mohammed
exhorting his followers to voluntary alms, among
others, Abt Id l rah man Ebn Av.f gave four thou-
fand dirhems , which was one halt of what he
had; Aim Ebn Adda gave an hundred b call’s

1 L-e?i. * Arui. i-ED, vit. Mob. f>. 123.

5 Al Be 1 daw;.

* At * * \

* #

160 Al KORAN. Chap. 9.

their {laying behind the apoftle of God, and were unwilling to emplov their
fubftance and their perfons for the advancement of God’s true religion- ; and
they faid. Go not forth in the heat*. Say, The fire of hell will be hotter •, if they
underftood this. Wherefore let them laugh little, and weep much, as a re¬
ward for that which they have done. If God bring thee back unto fome of
them b, and they alk thee leave to go forth to war with thee , fay. Ye fhall
not go forth with me for the future, neither fhall ye fight an enemy with me ;
ye were pleafed with fitting at home the firffc time •, fit ye at home therefore
with thofe who flay behind. Neither do thou ever pray over any of them
who fhall die c, neither Hand at his grave d; for that they believed not in God

and his apoftle, and die in their wickednefs. Let not their riches or their
children caufe thee to marvel : for God intendeth only to punifh them there¬
with in this world •, and that their fouls may depart, while they are infidels.
When a Sura' is lent down, wherein it is faid. Believe in God, and go forth
to war with his apoftle ; thofe who are in plentiful circumftances among them
afk leave of thee to flay behind , and fay. Suffer us to be of the number of
thofe who fit at home. They are well pleafed to be with thofe who flay be¬
hind, and their hearts are fealed up ; wherefore they do not underftand. But
the apoftle, and thofe who have believed with him, expofe their fortunes
and their lives for God’s fervice they fhall enjoy the good things of either
life , and they fhall be happy. God hath prepared for them gardens through
which rivers flow ; they fhall remain therein for ever. This will be great fe¬
licity. And certain Arabs of the defart came to excufe themfelves1, praying
that they might be permitted to ft ay behind ; and they fat at home who had re¬
nounced God and his apoftle. But a painful punifhment fhall be inflitted on
fuch of them as believe not. In thofe who are weak, or are afflidled with
ficknefs, or in thofe who find not wherewith to contribute to the war&} it fhall

a Go not forth in the heat This they fpoke
in a fcoffing manner to one another ; bccaufe,
as has been obferved, the expedition of Tab uc
was undertaken in a very hot and dry feafon.

b If God bring thee back unto fotnc of them ,
&c.] That is, if thou return in fafety to Meli¬
na to the hypocrites ; who are here called fome
of them who Raid behind, becaufe they were
not all hypocrites. The whole number is faid
to have been twelve r.

c Neither do thou ever pray over any of them
who fhall die. ] This p.iffage was alfo revealed
on account of Abdallah Ebn Obba. In his Lift
illnefs he defired to fee Mohammed , and when
he was come, asked him to beg forgivenefs of
God for him, and requeued that his corps
might be wrapped up in the garment that was
next his body, (which might have the fame ef-
iicacy with the habit of a Francifcan ,) and that he
would pray over him when dead. Accordingly
when he was dead, the prophet fent his ihirt, or

inner veftment, to fhroud the corps, and was
going to pray over it, but was forbidden by
thefe words. Some fay they were not revealed
till he had actually prayed for him 2.

<l Neither /land at his grave Either by af¬
fixing at his funeral, or vifiting his fepulchre.
c See before, p. 157. not. d.
f Certain Arabs of the defart came to excufe
themfelves y &c.] Thefe were the tribes of Afcul
and Ghat fan , who excufed themfelves on ac¬
count of the neceflities of their families, which
their induitry only maintained. But fome write
they were the family of Amer Ebn al Tofaily who
laid that if they went with the army, the tribe
of lay would take advantage of their abfence,
and fall upon their wives and children, and their
cattle * .

g Who find not wherewith to contribute ;] By
reafon of their extreani poverty ; as thofe of fo¬
ld etna, Mozxina, and Banu Odhra 4.

1 Al Beidawi.

2 Idem.

* Idem .

4 Idem .

Chap. 9* Al K O R A J\l. r6i

be no crime if they flay at home ; provided they behave themfelves faithfully
towards God and his apoftle. There is no room to lay blame on the righteous i
for God is gracious and merciful: nor on thofe, unto whom, when they came
unto thee, requefting that thou wouldeft fupply them with neceffaries for tra¬
velling, thou didft anfwer, I find not wherewith to fupply you, returned,
their eyes fhedding tears for grief, that they found not wherewith to contribute
to the expedition \ But there is reafon to blame thofe who afk leave of thee
to fit at home , when they are rich/ They are pleafed to be with thofe who
flay behind, and God hath fealed up their hearts ; wherefore they do not un-
derftand. *They will excufe themfelves unto you, when ye are returned XI.
unto them. Say, Excufe not your felves ; we will by no means believe you :

God hath acquainted us with your behaviour ; and God will obferve your
aftions, and his apoftle alfo : and hereafter fhall ye be brought before him
who knoweth that which is hidden, and that which is manifeft •, and he will
declare unto you that which ye have done. They will fwear unto you by
God, when ye are returned unto them, that ye may let them alone b. Let
them alone therefore, for they are an abomination, and their dwelling fhall be
hell, a reward for that which they have deferved. They will fwear unto you,
that ye may be well pleafed with them ■, but if ye be well pleafed with them,
verily God will not be well pleafed with people who prevaricate. The
Arabs of the defart are more obftinate in their unbelief and hypocrify *, and
it is eafier for them to be ignorant of the ordinances of that which God hath
fent down unto his apoftle c : and God is knowing and wife. Of the Arabs of the
defart there is who reckoneth that which he expendeth/or the fervice of God , to
be as tribute d ; and waiteth that fome change of fortune c may befal you. A
change for evil fhall happen unto them j for God both heareth and knoweth.
And of the Arabs of the defart there is who believeth in God, and in the
laft day *, and efteemeth that which he layeth out for the fervice of God to be
the means of bringing him near unto God, and the prayers of the apoftle. Is
it not unto them the means of a near approach ? God fhall lead them into his
mercy •, for God is gracious and merciful f. As for the leaders and the firft

T of

a Who requefled thee to fupply them with necef¬
faries for travel li?ig> &c.] The perfons here in¬
tended were feven men of the Anfars, who came
to Mohammed and begged he would give them
fome patched boots and foled Ihoes, it being im-
poffible for them to march fo fir barefoot, in fuch
a feafon, but he told them he could not fupply
them ; whereupon they went away weeping.
Some however fay thefe were the Banu Mokren ,
and others, Abu Mufa and his companions 1 .

b That ye may let them aloneI\ And not chaf-
tife them.

c The Arabs of the defart are more obfinate , &c.]
jBccaufe of their wild way of life, the hardnefs
of their hearts, their not frequenting people of

knowledge, and the few opportunities they have
of being inilrudled

d As tribute ;] Or a contribution exadlcd by
force, the payment of which he can in no wile
avoid.

e And waiteth that fo?ne change of fortune may
befal you ;] Hoping that fome reverfe may afford
a convenient opportunity of throwing off the
burden.

f The Arabs meant in the former of thefe two
paffages, are faid to have been the tribes of AfaJ%
Ghatfan , and Banu Ta?nim ; and thofe intended
in the latter, Abdallah , furnamed DhuTbajddin ,
and his people 3.

1 Idem.

Idem . See the Prelim. Wife. p. 25, and 30,

3 A! B f. 1 D a w 1

162 Al KORAN. Chap, g,

of the Mohajerin, and the Ansars2, and thole who have followed them in
well doing ; Goo is well plea fed with them, and they are well pleafed in him :
and he hath prepared for them gardens watered by rivers •, they fhall remain
therein forever. This fhall be great felicity. And of the Arabs of the de-
lart who dwell round about you, there are hypocritical perfons b : and of the in¬
habitants of Medina there are fome who are obftinate in hypocrify. Thou
knoweft them not, O prophet , but we know them : we will furely punifh
them twice c •, afterwards fhall they be fent to a grievous torment. And ci¬
thers have acknowledged their crimes*1. They have mixed a good adlionwith
another which is bad e : peradvcnture God will be turned unto them •, for
God is gracious and merciful. Take alms of their fubftance, that thou mayeft
cleanfe them, and purify them thereby f ; and pray for them: for thy pray¬
ers fhall be a fecurity of mind unto them •, and God both heareth and knoweth.
Do they not know that God accepteth repentance from his fervants, and ac¬
cept eth alms •, and that God is eafy to be reconciled, and merciful ? Say unto
them. Work as ye will •, but God will behold your work, and his apoftle alfo ,
and the true believers : and ye fhall be brought before him who knoweth that
which is kept fecret,- and that which is made public ; and he will declare un¬
to you whatever ye have done. And there are others who wait with lufpenfe
the decree of God •, whether he will punifh them, or whether he will be
turned unto them6: but God is knowing and wife. There are fome who have
built a temple to hurt the faithful, and to propagate infidelity, and to foment

divifion

-1 The leaders a):.: the fir/} of the Mohajerin mui
■:cc A nldrs ;] The Mohajerin , or refugees , were
thole of Msec'.?, who iicd thence on account
*>! rheir religion ; and the Anfars , or helpers ,
were thole ot" M' 7 who received Mohammed
and his followers into their protection, and alliited
th-m again! i: their enemies. By the leaders of
the I\ Lbdjcrin are meant thole who believed on
Mb. turned before the Hijra, or early enough to
rr ay toward' jferuf:/em, from which the KcbJa
was changed to the temple of Mecca in the fe-
tond vear of the ilejra, or cite Inch of them as
.-.ere pre Ant at the battle of Bear. The lead¬
ers of tlie Arfdrs were thole who took the oath
ot fidelity to him at al Ah aba, either the hr It

fecond dine 1 .

*• f 1 ' j

% ' * kiie

Of the Arabs of the defart :vko ctzvcll round
c.iuut you, &c.] i. e. In the neighbourhood of
Mi. tit:.:. Tluie were the tribes of Job etna , Mo-

ft 7 * ' 1 7 • ‘ * 1 o»

Zt.nij ss fan:, Aj/e/a, ana trbijar - .

' lr/e -r.U punijh them twice ;] Either by ex-
\ ■ hng ti c.u to public lhanic, and putting them
to de.it h ; or by either ol thole punilliments and
the torment ot tlic fcpulchic; or clfc by cxruT
i Tig aims oi them by way ol line, and giving
them corpoial punilhment A

■ Oshet r have ackn-..L ledge d their crimes ;")
M.i-.me no In nocritic 1 exculcs lor them. TTie t e

were certain men, who having ftaid at home
initead of accompanying Mohammed to Tab lie , as
foon as they heard the levere reprehenhons and
threats of this chapter againft thofe who had llaid^
behind, bound themfelves to the pillars of the
mofque, and fwore that they would not loofe
themfelves, till they were looted by the prophet.
But when he entred the mofque to pray, and
was informed of the matter, lie alfo fwore that
he would not loofe them without a particular
command from God ; whereupon this pallage
was revealed, and they were accordingly dil-
mifled T

c They have mixed a good afiion with a bad ;]
Tho1 they were backward in going to war, and
held with the hypocrites, yet they confefled
their crime and repented.

f Take alms of their fttbfance, &c.j When thefe
perfons were loofed, they prayed Mohammed to
take their fubllancc, for the fake of which they
had itaid at home, as alms, to cleanfc them from
their tranfgrcflion ; but he told them he had no
orders to accept any thing from them : upon
which this vcrfc was font down, allowing him
to take their alms 5 .

' There are others who wait. See .] The per¬
fons here intended were the three Anfars whole
pardon is granted a little below.

1 Idem .

.ie m .

A I B fc I D A w J

I i cm .

^ Idem.

T'her

e is

Chap. 9. Al KORAN \ 163

divifion among the true believers % and for a lurking place for him who hath
fou°ht againft God and his apoftle in time pad: b ; and they fwear, faxirg,
Venly we intended no other than to do for the belt : but God is witnels
that they do certainly lye. Stand not up to pray therein for ever,
a temple founded on piety c, from the firft day of its building. It is more juft
that thou (land up to pray therein : therein are men who love to be purified h
for God loveth the clean. Whether therefore is he better, who hath found¬
ed his building on the fear of God and bis good will ; or he who hath
founded his building on the brink of a bank of earth which is wafhcd-away by
waters, fo that it falleth with him into the fire of hell? God directeth
not the ungodly people. Their building which they have built will not ecu fa
to be an occafon of doubting in their hearts, until their hearts be cut in pieces c-5

Y 2 an d

a There are fome who have built a temple to hurt
ike faithful, &c.] When Banu Amru Ebn Azvf
hdd built the temple or mofque of Kobd, which
will be mentioned by and by, they asked Mo¬
hammed to come and pray in it, and he complied
with their requeft. This exciting the envy of
their brethren, Banu Gancm Ebn Azof \ they alfo
built a mofque, intending that the Imam or prieft
who fhould officiate there, fhould be Abu Amer
a Chriftian monk ; but he dying in Syria, they
came to Mohammed and defired he would conie-
crate, as it were, their mofque by praying in it.
The prophet accordingly prepared himfelf to go
with them, but was forbidden by the immediate
revelation of this pafiage, difeovering their hy-
pocrify and ill defign : whereupon he fent Make
Ebn al Dokhjhom , Mann Ebn Add: , Amer Ebn
al Sac an , and al Wahjha the Ethiopian to demo-
!ifh and bum it ; which they performed and
made it a dunghil. According to another account
this mofque was built a little before the expe¬
dition of Tabuc, with a defign to hinder Mo¬
hammed's men from ingaging therein ; and
when he was asked to pray there, he anfvvered
that he was juft fetting out on a journey, but
that when he came back, with God’s leave, he
would do what they defired ; but when they
applied to him again, on his return, this paflage
was revealed 1 .

b For a lurking place for him who hath fought
again ft God and his apoftle in time paft ;] That
is Abu Amer the monk, who was a declared ene¬
my to Aloha mined, having threatened him at
Ohod , that r.o party fhould appear in the field
ngainft him, but he would make one of them ;
and, to be as good as his word, he continued to
oppofe him till the battle of Hone in, at which
he was prefent, and being put to flight with
thofc of Hazvdz.cn , he retreated into Syria, de¬
signing to obtain a i'upply of troops from the

Grecian emperor to renew the war ; but he died
at Kinni frin* Others fay that this monk was a
confederate at the war of the ditch, and that lie
fled thence into Syria 2 .

c There is a temple founded on piety , &c.] viz.
That of Kobd, a place about two miles from
Me Una, where Mohammed rolled four days be¬
fore he entred that city, in his flight from Alec-
ca, and where he l..id the foundation of a
mofque which was afterwards built by Banu
Amru Ebn Azof But according to a different tra¬
dition, the mofque here meant, was that which
Mohammed built at Medina.

'* Therein are men echo deft re to be purified ;]
Al Beidazvi fays, that Aloha mined walking once
with the Mobtjcrin to Kobd, found the An far s
fitting at the mofque door, and asked them
whether they were believers ; and, on their be¬
ing ftlent, repeated the queliion : whereupon
O mar anfwcrcd, that they were believers ; and
Mohammed demanding whether they acqniefced
in the judgment Omar had made of them, they
faid, yes. He then asked them whether they
would be patient in adverflty, and thankful in
profperity ; to which they anfwering in the affir¬
mative, he fworc by the Lord of the Caaba,
that they were true believers. Afterwards he
examined them as to their manner of performing
the legal wafliings, and particularly, what they
did after eafing themfclves ; they told him that:
in fuch a c.-ie they ufed three ftones, and after
that waflied with water : upon which he repeat¬
ed thefe words of the Koran to them.

u Until their hearts be cut In pieces ;] Some
interpret thefe words of their being deprived of
their judgment and underft Hiding ; and others
of the punifhment they are to expert, cither 01
death in this world, or of the rack of the lc-
pulchre, or the pains of hell.

1 Idem . f a llai.o'ddin’. 2 Haem,

p. 52. JK/eere the tr,. nftat'U' taking this f aj
•7 his author , has miffed the true Jcnje.

. n\

• i

" 7 idem, Ebn Shohnaii
e of the Koran,

• *

,-/* » i t * * »

a.. * c

V . An c lv t:. d
then e citid,

ro 7] 7 /-

* *
f t * i ' • # '

164 Al KORAN. Chap. g,

and God is knowing and wife. Verily God hath purchafed of the true be¬
lievers their fouls, and their fubftance, promifing them the enjoyment of para-
dife on condition that they fight for the caule of God: whether they flay or
be flain, the protnife for the fame is aflTuredly due by the law, and the gofpel,
and the Koran. And who performeth his contract more faithfully than
God ? Rejoice therefore in the contract which. ye have made. This fhall
be great hanpinefs. The penitent, and thofe who ferve God, and prai fe him,
and who faff, and bow down, and worfhip ; and who command that which is
juil, and forbid that which is evil, and keep the ordinances of God, /hall
Ukcwife he rewarded with paradife : wherefore bear good tidings unto the
faithful. It is not allowed unto the prophet, nor thofe who are true believers, that
they pray for idolaters”, although they be of kin, after it is become known
unto them, that they are inhabitants of hell b. Neither did Abraham afk
forgivenefs for his father, otherwife than in purfuance of a promife which
he had promifed unto him c : but when it became known unto him, that he
was an enemy unto God, he declared himfelf clear of himd. Verily Abra¬
ham was pitiful and compaflionate. Nor is God difpofed to lead people into
error”, afcer that he hath diredted them, until that which they ought to avoid
is become known unto them *, for God knoweth all things. Verily unto God
belongeth the kingdom of heaven and of earth ; he giveth life, and he caufeth
to die •, and ye have no patron or helper befides God. God is reconciled un¬
to the prophet, and unto the Mohajerin, and the Ansars f, who followed
him in the hour of diftrefs B, after that it had wanted little but that the hearts

a It is 71 ot allowed the propbet-~to pray for idol a -
iersy &c.] This paflage was revealed, as Tome
think, on account of Abu Taleb, Mohammed's
uncle and great benefadlor ; who on his death¬
bed, being prefled by his nephew to fpeak a
word which might enable him to plead his caufe
before God, that is, to profefs Iftam , abfolutely
refufed. Mohammed however told him that
he would not ceafe to pray for him, till he
fhould be forbidden by God ; which he was by
thefe words. Others fuppofe the occafion to
have been Mohammed's vifiting his mother Ame¬
lia's fepulchre at al Abzod , foon after the Liking
of Mecca ; for they fay that while he flood at
the tomb he burft into tears, and faid, I asked
leave of God to vifit ??iy mother s tomb , and he
granted it me ; but when I asked leave to pray for
her, it was denied me I.

b After it is become known unto them , that they
are inhabitants of hell ;] By their dying infidels.
For other wife it is not only lawful, but com¬
mendable, to pray for unbelievers, while there
are hopes of their converfion.

( In purfuance of a promife which he had pro-
;nifed him I] viz. To pray that God would dif-
pefe his heart to repentance. Some fuppofe this

was a promife made to Abraham by his father,
that he would believe in God. For the words
may be taken either way.

d When he knew that he was an etieviy of God,
he declared himfelf clear of himl] Defifting to
pray for him, when he was aflured by infpiration
that he was not to be converted or after he
actually died an infidel. See chap. 6. p. 106.

c lo lead people into error ;] i. e. To confider
or punifh them as .tranfgreffors. This paflage
was revealed to excufe thofe who had prayed for
fuch of their friends as had died idolaters, be¬
fore it was forbidden ; or elfe to excufe certain
people who had ignorantly prayed towards the
firft Kebla , and drank wine, &c.

f God is reconciled unto the prophet , &c.]
Having forgiven the crime they committed, in
giving the hypocrites leave to be abfent from
the expedition to Tabiic ; or for the other fins
which they might, thro’ inadvertence, have been
guilty of. For the beft men have need of re¬
pentance 2.

& In the hour of diftrefs ;] viz. In the expedi¬
tion of Tfabuc ; wherein Mohammed's men were
driven to fuch extremities, that (befides what
they endured by reafon of the cxcelfive heat)

ten

J Al Beidawi.

2 Idem.

C h a p. 9. Al KORAN. 1 65

of a part of them had fwerved from their duty : afterwards was he turned
unto them ; for he was compaifionate and merciful towards them. And he
is alfo reconciled unto the three who were left behind a, fo that the earth be¬
came too ftrait for them, notwithftanding its fpacioufnefs, and their fouls be¬
came {Iraitened within them, and they confidered that there was no refuge
from God, otherwife than by having recourfe unto him. Then was he turn¬
ed unto them, that they might repent ; for God is eafy to- be reconciled and
merciful. O true believers, fear God, and' be with the fincere. There was.
no reafon why the inhabitants of Medina, and the Arabs of the defart who.
dwell around them, fhould flay behind the apoftle of God, or fhould prefer
themfelves before him b. This is unreafonable becaufe they are not diftreffed
either by third:, or labour, or hunger, for the defence of God’s true religion ;
neither do they ftir a ftep, which may irritate the unbelievers •, neither do
they receive from the enemy any damage, but a good work is written down
unto them for the fame; for God fuffereth not the reward of the righteous
• to perifh. And they contribute not any fum either fmall or great, nor do they
pafs a valley, but it is written down unto them, that God may reward them
with a recompenfe exceeding that which they have wrought. The believers
are not obliged to go forth to war all together : if a part of every band of
them go not forth, it is that they may diligently inftruft themfelves in their
religion c ; and may admonilh their people, when they return unto them, that
they may take heed to themfelves. O true believers, wage war againft fuch

ten men were obliged to ride by turns on one
camel, and proviuons and water were fo fcarce,
that two men divided a date between them, and
they were obliged to drink the water out of the
camels ftomacks 1 .

a The three who were left behind ;] Or, as it
may be tran flated, who zuere left in fufpenfe , whe¬
ther they fhould be pardoned or not z. Thefe
were three An far 5, named Caab Ebn Malec,
Heidi Ebn Omeyya and Me r dr a Ebn Rabi , who
went not with Mjhammed to Tabtlc, and were
therefore, on his return, fecluded from the fel-
lowfhip of the other Moflems ; the prophet for¬
bidding any to falute them, or to hold difcourfe
with them. Under which interdiction they
continued fifty days, till, on their fincere re¬
pentance, they were at length difcharged from
it, by the revelation of this pafi*age 3.

b Or fhould prefer themfelves before him ;] By
not caring to fhare with him the dangers and fa¬
tigues of war. Al Beiddwi tells us, that after
Mohammed had fet out for Tabiic, one Abu Khai-
thama fitting in his garden, where his wife, a
very beautiful woman, had fpread a mat for him
in the fiiade, and had fet new dates and frelh

water before him, after a little reflexion, cryed.
out, This is 710 1 well , that I fhould thus take ?ny
eafe and pleafure , zvhile the apofle of God is ex -
pofed to the fcorching of the fun-beams, and the
inclemencies of the air ; and immediately mounting
his camel, took his fword and lance, and went to
join the army.

c If a part of every band of them go not forth ,
&c.] That is, if fome of every tribe or town be
left behind, the end of their being fo left is, that
they may apply themfelves to Itudy, and attain
a more exadt knowledge of the levcral points of
their religion, fo as to be able to inllrudf fuch as
by reafon of their continual employment in the
wars, have no other means of information.
They fay, that after the preceding paflr.ges were
revealed, reprehending thole who had llaid at
home during the expedition of Tabuc , every man
went to war; fo that the ftudy of religion, which
is rather more neceflary for the defence and pro ■
pagation of the faith, than even arms themfelves.
became wholly laid afide and ncglcficd; to pre¬
vent which, for the future, a convenient number
arc hereby dirc&cd to be left behind, that the’,
may have leifure to profecute their ft tidies.

1 Al Beidawi, % See before , p . 162. not. g. 1 Al Beidawi, J allalo’ddin, /Uvt.in r.Y.
Mob. p, 133, 126.

ib6 Al KORAN. Chap. io.

of the infidels' as are near you® ; and let them find feverity b in you: and
know that God is with thofe who fear him. Whenever a Sura is fent down
there are feme of them who fay. Which of you hath this caufed to increafe
in faith ? It will increafe the faith of thofe who believe, and they fhall re¬
joice : but unto thofe in whofe hearts there is an infirmity, it will add far -
.then doubt unto their prefent doubt ; and they fhall die in their infidelity.
Do they not fee that they are tried every year once or twice c ? yet they re¬
pent not, neither are they warned. And whenever a Sura is fent down, they
look at one another, faying. Doth any one fee you d? .then do they turn
afide. Goo fhall turn afide their hearts from the truth •, becaufe they are a peo¬
ple who do not underftand. Now hath an apoftle come unto you of our own
nation c, an excellent perfon : it is grievous unto him that ye commit wick
ednefs •, he is careful over you, and compafiionate and merciful towards the
believers. If they turn back, fay, God is my fupport: there is no Gon

but he. On him do I truft •, and he is the Lord of the magnificent throne.

a Such of the inf dels as are 7iear you ;] Either forth to war, and by being made wltneiles of
of your kindred or neighbours ; for thefe claim God’s miraculous protection of the faithful,
your pity and care in the firft place, and their d They look at one another, &c.] They wink at
converiion ought firft to be endeavoured. The one another to rife and leave the prophet’s pre-
perfons particularly meant in this pafiage, are fence, if they think they can do it without being
fuppofed to have been the Jews of the tribes of obferved ; to avoid hearing the fevere and deferv-
Koreidha and Nadhir , and thofe of Khaibar ; or ed reproofs which they apprehend in every new
die the Greeks of Syria 1 . ^ revelation. The perfons intended are the hypo-

b Severity ;] Or iiercenefs in war. critical Mofems.

c They arc tried every year once or twice;'] i. e. c See chap. 3. p. 35. not. b.

By various kinds of trials ; or by being called

1 ^/Beidawi.

CHAP. X.

I?ti tiled , J onas3; revealed at Mecca.

In the name of the moft merciful God.

AL. R.b Thefe are the figns of the wife book. Is it a Arrange thing unto

the men of Me c c^, that we have revealed our will unto a man from
among them c, faying , Denounce threats unto men if they believe not and
bear good tidings unto thofe who believe, that on the merit of their finceri-
ty they have an intereft with their Lord ? The unbelievers fay, This is ma¬
in i felt

2 This prophet is mentioned towards the end
of rhe chapter.

b See the Prelim. Difc. §. III. p. 59, 60.

0 A man from among them ;] And not one of

the moft powerful among them neither ; fo that
the Koreifb faid it was a wonder God could find

out no other mcflenger than the orphan pupil of
Abu T'alcb 1 . ■

Chap. io. Al KORAN . 167

nifeft forcery*. Verily your Lord is God, who hath created the heavens
and the earth in fix days ; and then afcended his throne, to take on himfelf
the government of all things. There is no interceffor, but by his permif-
fionb. This is God, your Lord ; therefore ferve him. Will ye not confider?
Unto him fhall ye all return, according to the certain promife of God : for he
produceth a creature, and then caufeth it to return again •, that he may re¬
ward thole who believe and do that which is right, with equity. But as for
the unbelievers, they fhall drink boiling water, and they Jhall fuffer a grievous
punifhment, for that they have difbelieved. It is he who hath ordained the fun
to fhine by day , and the moon for a lightly night-, and hath appointed her
ftations, that ye might know the number of years, and the computation of
time. God hath not created this, but with truth. He explaineth bis figns
unto people who underhand. Moreover in the viciffitude of night and day,
and whatever God hath created in heaven and earth, are furely figns unto
men who fear him. Verily they who hope not to meet us at the l aft day ,
and delight in this prefent life, and reft fecurely in the fame, and who are
negligent of our figns ; their dwelling fhall be hell fire, for that which they
have deferved. But as to thofe who believe, and work righteoufnefs, their
Lord will diredt them becaufe of their faith ; they fhall have rivers flowing
through gardens of pleafure. Their prayer therein ffall be, Praife be unto thee,
O God ! and their falutation c therein fhall be. Peace ! and the end of their
prayer ffall be, Praife be unto God, the Lord of all creatures ! If God fhould
caule evil to halten unto men, according to their defire of haftening good, veri ¬
ly their end had been decreed. Wherefore we fuffer thofe who hope not to
meet us at the refnrre diion, to wander amazedly in their error. When evil
befalleth a man •, he prayeth unto us lying on his fide, or fitting, or Hand¬
ing'1: but when we deliver him from his affliction, he continueth his former
courfe of life, as though he had not called upon us to defend him againfl the
evil which had befallen him. Thus was that which the tranfgrefi’ors committed
prepared for them. We have formerly deftroyed the generations who were be¬
fore you, O men of Mecc.a, when they had acted unjuftly, and our apoftles had
come unto them with evident i miracles and they would not believe. Thus do we
reward the wicked people. Afterwards did we cauie you to fucceed them in the
earth ; that we might fee how ye would act. When our evident figns arc
recited unto them, they who hope not to meet us at the refurrcction , fay.
Bring a different Koran from this ; or make fome change therein. Anfwer,
it is not fit for me, that I fhould change it at my pleafure : I follow that on-
ly which is revealed unto me. Verily I fear, if I fhould be difobedient unto
my Lord, the punifhment of the great day. Say, If God had lb pleafed, T
had not read it unto you, neither had I taught you the fame. 1 have ah

readv

:i This is via nifeft /or eery ?] Moaning the Ko-
According to the reading of fome copies,
X 110 words may be rendered. This man , (i. c. Ala¬
in mined) is no other than a man if eft forecrer .

clhere is no interceffor but by bis pcrn::Tr?n. 1

/■pi I •£' k * • t **

1 ne.c words were revealed to refute the Jooliili
opinion oi the idolatrous MtcctVA, who imagined

their idols were intcrccflors with God fur them.

c Their falutation Either the mutual faluta¬
tion ol the bleflcd to one another, or that oi'
the angels to the bl oiled.

'• l A i or fitting, cr Jhvr.il ;] he, 1 n uP.

poiluiXc. and ;u all times.

✓

x68 Al KORAN, Chap. xo.

ready dwelt among you to the age of forty years*, before I received it. Do
ye not therefore underftand ? And who is more unjuft than he who de-
vifeth a lie againft God, or accufeth his figns of falfehood ? Surely the wick¬
ed fhall not profper. They worfhip befides God, that which can neither hurt
them nor profit them, and they fay, Thefe are our intercefifors with God b.
Anlwer, Will ye tell God that which he knoweth not, neither in heaven nor
in earth c ? Praife be unto him ! and far be that from him, which they affoci-
ate with him ! Men were profeftors of one religion only d, but they diflented
therefrom ; and if a decree had not previoufly iffued from thy Lord, deferring
their punijhment, verily the matter had been decided between them, concern¬
ing which they difagreed. They fay, Un'lefs a fign be fent down unto him
from his Lord, we will not believe. Anfwer, Verily that which is hidden is
known only unto God : wait therefore pleafure of God ; and I alfo will wait
with you. And when we caufed the men of Mecca to tafte mercy, after an
affliction which had befallen them, behold, they devifed a ftratagem againft our
figns e. Say unto them , God is more fwift in executing a ftratagem, than ye.
Verily our meflengers f write down that which ye deceitfully devife. It is
he who hath given you conveniencies for travelling by land and by fea ; fothat
ye be in fhips, which fail with them, with a favourable wind, and they rejoice
therein. And when a tempeftuous wind overtaketh them, and waves come up¬
on them from every fide, and they think themfelves to be encompafied with
inevitable dangers -, they call upon God, exhibiting the pure religion unto
him s, and faying , Verily, if thou deliver us from this peril, we will be of
thofe who give thanks. But when he hathdelivered them, behold, they behaved
themfelves infolently in the earth, without juftice. O men. Verily the violence
which ye commit againft your own fouls, is for the enjoyment of this prefent
life only •, afterwards unto us fliall ye return, and we will declare unto you
that which ye have done. Verily the likenefs of this prefent life is no other

than

11 To the age of forty years ;] F or fo old was Mo-
, bammed before he took upon him to be a prophet 1 ;
during which time his fellow citizens well knew
that he had not applied himfelf to learning of any
fort, nor frequented learned men, nor -had ever
exercifed himfelf in compofing verfes, or ora¬
tions, whereby he might acquire the art of rhe¬
toric, or elegance of fpeech 2. A flagrant proof,
fays al Beidazvi, that this book could be taught
him by none but God.

b See the Prelim. Difc. §. I. p. 15, &c.
c Will ye tell God that which he knoweth not ,
&c.] viz. That he hath equals or companions
either in heaven, or on earth ; fince he acknow¬
ledged none ?

d Men were profeffors of one religion only , &cl]
That is to fay, the true religion, or IJldm , which
was generally profeffed, as fome fay, till Abel
was murdered, or, as others, till the days of

Noah. Some fuppofe the firft ages after the Hood
are here intended ; others, the ftate of religion in
Arabia , from the time of Abraham to that of
Amru Ebn Lohai , the great introducer of idolatry
into that country.

c And when we caufed thofe of Mecca to tajie
mercy after affliction, &c.] For it is fa id that they
were affli&ed with a dearth for feven years, fo
that they were very near perilhing ; butnofoon-
er relieved by God’s fending them plenty, than
they began again to charge Mohammed with im-
poflure, and to ridicule his revelations 1 .

1 Our meffengers ;] i. c. The guardian angels.

g Exhibiting the pure religion unto him That
is, applying themfelves to God only, and negleft-
ing their idols ; their fears dire&ing them infuch
an extremity to ask help of him only who could
give it.

1 See the Prelim . Difc. p. 43. Abu l led. Fit. Mob. c. 7.

7 Al Beida wi.

2 See the Prelim. Difc. p. zy,

Chap. iol Al KORAN. 169

than as water, which we fend down from heaven, and wherewith the producti¬
ons of the earth are mixed, of which men eat, and cattle alfo, until the earth
receive its vefture, and be adorned with various plants : the inhabitants there¬
of imagine that they have power over the fame •, but our command cometh unto
it by night, or by day, and we render it as though it had been mowen, as
though it had not yefterday abounded with fruits. Thus do we explain our
figns unto people who confider. God inviteth unto the dwelling ol peace *, and
dire&eth whom he plealeth into the right way. They who do right fhall re¬
ceive a moft excellent reward , and a fuperabundant addition b ; neither black-
nefs c nor lhame fhall cover their faces. Thefe fioall be the inhabitants of
paradife ; they fhall continue therein for ever. But they who commit evil
foall receive the reward of evil, equal thereunto d, and they fhall be covered with
fharne, (for they fhall have no protestor againft Gon;)as though their faces were
covered with the profound darknefs of the night. Thefe fhall be the inhabi¬
tants of hell fire •, they fhall remain therein for ever. On the day of the refur-
re £1 ion we will gather them altogether •, then will we fay unto the idolaters. Get
ye to your place, ye and your companions*: and we will feparate them from one
another and their companions fhall fay unto them , Ye did not worfhip us f;
and God is a fufficient witnefs between us and you •, neither did we mind your
worlhipping of us. There fhall every foul experience 6 that which it fhall have
lent before it h •, and they fhall be brought before God, their true Lord ;
and the falfe deities which they vainly imagined, fhall difappear from before
them. Say, Who provideth you food from heaven and earth ? or who hath
the abfolute power over the hearing and the fight ? and who bringeth forth
the living from the dead, and bringeth forth the dead from the living ? and who
governeth all things ? They will furely anfwer, God. Say, Will ye not there¬
fore fear him ? This is therefore God, your true Lord : and what rejnaineth
there after truth, except error? How therefore are ye turned afide from the
truth ? Thus is the word of thy Lord verified upon them who do wickedly ;
that they believe not. Say, Is there any of your companions who produceth a
creature, and then caufeth it to return unto himfelf? Say, God produceth a
creature, and then caufeth it to return unto himfelf. How therefore are ye
turned afide from his worfhip ? Say, Is there any of your companions who di-

Z recite th

* Unto the dwelling of peace ;] viz. Paradife.
b And a fuperabundant addition ;] For their re¬
ward will vaflly exceed the merit of their good
works. A1 Gbaxali fuppofes this additional re-
cotnpenfe will be the beatific vifion r .
c See the Prelim. Difc. p. 86, £srV.
d Equal thereunto ;] i. e. Tho’ the blefled will
be rewarded beyond their deferts, yet God will
not punifh any beyond their demerits, but treat
them with the exadleft juftice.

° And your companions j] That is, your idols,
or the companions which ye attributed untoGoD.
[ Te did not worship us ;] But ye really wor-

fhipped your own lulls, and were feduced to ido¬
latry, not by us, but by your own fuperllitious
fancies. It is pretended, that God will, at the
lafl day, inable the idols to fpeak, and that they
will thus reproach their worfhippers, inflead of
interceding for them, as they hoped. Some fup-
pofe the angels, who were alfo objects of the
worfhip of the pagan Arabs , are particularly in¬
tended in this place.

g Shall experience ;] Some copies inflead of
tab lu , read tatlu, i. e. fall follow > or meditate
upon.

h See chap. 2. p. 12. not, h.

1 See the Prelim . Difc. p. 1 00.

T^o

Al KORAN :

io.

rcaeth unto the truth ? Say, God direfteth unto the truth. Whether is he
therefore, who diredeth unto the truth, more worthy to be, folio wed j or he
who diredleth not, unlefs he be directed ? What aileth you therefore, that ye

WUU uutttttu - - , - . . .

<udo-e as ye do ? And the greater part of them follow an uncertain opinion only j
buta nicer opinion attainethnot unto any truth. Verily God knoweth that which
they do. This Koran could not have been compofed by any except God ;
but it is a confirmation of that which was revealed before it, and an explana-

(Ui Vwi - J J v

fore a, chapter like unto it i

Mohammed

fent

ijjiftance

God, if yefpeak truth. But they have charged that with failhood, the know-
led.o-e whereof they do not comprehend, neither hath the interpretation there¬
of come unto them. In the fame manner did thofe who were before them,
accufe their pi'ophets of impofture % but behold, what was the end of the un-
iuft There are fome of them who believe therein ; and there are fome of
them who believe not therein 1 : and thy Lord well knoweth the corrupt doers.
If they accufe thee of impofture, fay, I have my work, and ye have your
work •, ye fhall be clear of that which I do, and I will be clear of that which
ye do. There are fome of them who hearken unto thee •, but wilt thou make
the deaf to hear, although they do not underftand ? And there are fome of
them who look at thee •, but wilt thou diredt the blind, although they fee notb?
Verily God will not deal unjuftly with men in any refpedt : but men deal un-
juftly with their own fouls c. On a certain day he will gather them together,
as though they had not tarried d above an hour of a day : they fhall know
one another e. Then fhall they perifh who have denied the meeting of God ; and
were not rightly directed. Whether we caufe thee to fee a part of the punijh-

thou fee
they do.

then fhall

befi

fent

de came, the matter was decided between them with equity 1 \ and they v/ere

■* 7 hpre tire fome of them who believe therein, & c.]
i. e. There arc fome of them who are inwardly
well finished of the truth of thy doftrine, tho’
they are fo wicked as to oppofe it; and there are
others of them who believe it not, thro’ preju¬
dice and want of confideration. Or the paflage
mnv he underftood in the future tenfe, of fome
who ihould afterwards believe, and repent, and
ui others who fhould die infidels 1 .

b -7 htre ere fome if them zvbo hearken unto thee;
lut zoi.-t tho i make the deaf to hear , &c.] 1 hefe

words were revealed on account of certain Mec-
i ti 71 $•, who fee mod to attend while Mohammed read
the Koran to them, or infiru6led them in any
point of religion, but yet were as far from being
convinced or edified, as if they had not heard
him at all 2.

1 >f/ Beidawi, 2 Idem .

c God zvill not deal unjufly with men ; but they
deal taijuflly zvith their ozvn fouls .] For God de¬
prives them not of their fenfes, or underfiand-
ing ; but they corrupt and make an ill ule oi

them .

d As though they had not tarried, ] Either in

the world, or in the grave.

c They fhall knozv one another ;] As if it were
but a little while lince they parted. But this
will happen during the firft moments only of the
refurreftion ; for afterwards the terror of the
day will diflurb and take from them all know¬
ledge of one another 3 .

‘ The matter zuas decided betzocen them tvitf
equity ;] By delivering the prophet and thole
who believed on him, and deftroying the obiib
nate infidels.

See chap . 6. p* ioi. 3 Idem*

io.

Al KORAN.

not treated unjuftly. The unbelievers fay. When will this threatening be made
gg^ ^ ygfpeak truth ? Anfwer, I am able neither to procure advantage unto

inv felf, nor to avert mifchief from me , but as God plealeth. Unto every na¬
tion is a fixed term decreed ; when their term therefore is expired, they fhall not
have refpite for an hour, neither fhall their punifhment be anticipated. Say,
Toll me ; if the punifhment of God overtake you by night, or by day, what

♦ c . r- -11 _ a ■”T1 1

When
wijh it far fi

✓

when as ye

formerly defired it Ihould be haftened ? Then fhall it be faid unto the wicked,
Tafte ye the punifhment of eternity : would ye receive other than the reward
of that which ye have wrought ? They will defire to know of thee, whether
this be true. Anfwer, Yea, by my Lord, it is certainly true-, neither fhall
ve weaken God's power , fo as to efcape it. Verily, if every foul which hath
atted wickedly had whatever is on the earth, it would willingly redeem it felf
therewith at the laft day. Yet they will conceal their repentance % after they
fhall have feen the punifhment : and the matter fhall be decided between them
with equity ; and they fhall not be unjuftly treated. Doth not whatfoever is
in heaven and on earth belong unto God ? Is not the promife of God true ?
But the greater part of them know it not. He giveth life, and he caufeth to
die ; and unto him fhall ye all return. O men, now hath an admonition come
unto you from your Lord, and a remedy for the doubts which are in your
breafts and a direction, and mercy unto the true believers. Say, Through
the o-race of God, and his mercy: therein therefore let them rejoice this will

Say, Tell me; of

that which God hath fent down unto you for food, have ye declared part to be
lawful, and other fart to be unlawful b ? Say, Hath God permitted you to make
this diftindiion ? or do ye devife a lye concerning God ? But what will be the
opinion of thofe who devife a lye concerning God, on the day of the refur-
redlion ? Verily God is indued with beneficence towards mankind ; but the
greater part of them do not give thanks. Thou fhalt be engaged in no bufi-
nefs, neither fhalt thou be employed in meditating on any pajfage of the Ko¬
ran nor fhall ye do any addon, but we will be witnefies over you, when ye
are employed therein. Nor is fo much as the weight of an ant c hidden from thy
Lord, in earth or in heaven : neither is there any thing lefier than that, or great¬
er, but it is written in the perfpicuous book d. Are not the friends of God
the perfonSy on whom no fear fhall come, and who fhall not be grieved?^ They
who believe and fear Goo , fhall receive good tidings in this life, and in that
which is to come. There, is no change in the words of God. This Jfjall be

Z 2

great

1 They will conceal their repentance ;] To hide bears ; and then it irmft be tranflated. They will
their Jhame and regret 1 ; or becaufc their fur- openly declare their repentance. See.
prize and aftonifhment will deprive them of the b See chap. 6. p. 1 13, &c.
ufe of fpeech a. Some, however, underhand c See chap. 4. p. 66. not. d.
the verb which is here rendered will conceal, in d The perfpicuous book ;] The preferred table:,
the contrary fignification, which it fometimes wherein God’s decrees are recorded.

1 Jallalo’ddin,

* Al Beidawi,

172 ^ KORAN. Chap. io.

great felicity. Let not their difcourfe * grieve thee ; for all might belongeth
unto God : he both heareth and knoweth. Is not whoever dwelleth in heaven
and on earth, fnbjehl unto God ? What therefore do they follow, who invoke
idols, befides God ? They follow nothing but a vain opinion ; and they only
utter lyes. It is he who hath ordained the night for you, that ye may take
your reft therein, and the clear day for labour: verily herein are figns unt<|
people who hearken. They fay, God hath begotten children : God° forbid !
He is felf-fufficient. Unto him belongeth whatfoever is in heaven and on earth :
ye have no demonftrative proof of this. Do ye fpeak of God that which ye
know not? Say, Verily they who imagine a lye concerning God, fhall not
profper. They may enjoy a provifion in this world ; but afterwards unto us
fhall they return, and we will then caufe them to tafte a grievous pun ilhment
for that they were unbelievers. Rehearfe unto them the hiftory of Noah b •
when he faid unto his people, O my people, if my Handing forth among you ,
and my warning you of the figns of God, be grievous unto you ; in God do I
put my truft. Therefore lay your defign againfi me , and affemble your falfe gods;
but let not your defign be carried on by you in the dark : then come forth a-
gainft me, and delay not. And if ye turn afide from my admonitions , I afk not
any reward of you for the fatne c ; I expert my reward from God alone, and I
am commanded to be one of thofe who are refigned unto him. But they accuf-
ed him of impofture ; wherefore we delivered him, and thofe who were with
him in the ark, and we caufed them to furvive the flood, but we drowned
thofe who charged our figns with falfhood. Behold therefore, what was the end
of thofe who were warned by No^h. Then did we fend, after him, apoftles
unto their refpeftive people d, and they came unto them with evident demonftra-
tions : yet they were not difpofed to believe in that which they had before rejedb
ed as falfe. Thus do we feal up the hearts of the tranfgreffors. Then did we
lend, after them, Mooses and Aaron unto Pharaoh and his princes with our
figns * : but they behaved proudly, and were a wicked people. And when the
ti uth from us had come unto them, they laid. Verily this is manifeft lorcery,
Moses faid unto the?n , Do ye fpeak this of the truth, after it hath come unto
you ? Is this forcery ? but forcerers fhall not profper. They faid. Art thou
come unto us to turn us afide from that religion , which we found our fathers
pradife ; and that ye two may have the command in the land? But we do not
believe you. And Pharaoh faid, Bring unto me every expert magician. And
when the magicians were come, Moses faid unto them. Call down that which
ye are about to caft down. And when they had caft down their rods and cords ,

Moses faid unto them , The enchantment which ye have performed, fhall God

ft rely render vain ; for God profpereth not the work of the wicked doers. And
God will verify the truth of his words, although the wicked be averfe thereto.

A nd

1 Their difcourfe ;] viz. The impious and re¬
bellious talk of the infidels.
b See chap. 7. p. 122, {Ac.
c 1 ask not any reward, &c.] Therefore ye
cannot excufe your felves by faying that I am
burthenfome to you.

*' We feat, after him, apofles unto their refpec -
five people ;] As Hud, Saleh, Abraham, Lot, and

Shoaib, to thofe of Ad, Tbamud, Babel , Sodom,
and Mtdian.

t See chap. 7. p. 128. {At,

Chap. io. Al KORAN. 173

And there believed not any on Moses, except a generation of his people % for fear
of Pharaoh and of his princes, left he fhoulclaffiidt them. And Pharaoh
was lifted up with pride in the earth, and was furely one of the tranfgreffbrs.
And Moses faid, O my people, if ye believe in God, put your truft in him,
if ye be refigned to his will. They anfwered. We put our truft in God : O
Lord, fuffer us not to be afflidted by unjuft people •, but deliver us, through
thy mercy, from the unbelieving people. And we fpake by infpiration unto
Moses and his brother, faying , Provide habitations for your people in Egypt,
and make your houfes a place of worfhip b, and be conftant at prayer ;
and bear good news untothetrue believers. And Moses faid, O Lord, verily
thou haft given unto Pharaoh and his people pompous ornaments0, and riches^
in this prefent life, O Lord, that they may be feduced from thy way :
O Lord, bring their riches to nought, and harden their hearts m, that they
may not believe, until they fee their grievous punifliment. God faid. Your
petition is heard d : be ye upright therefore % and follow not the way of thofe
who are ignorant. And we caufed the children of Israel to pals through
the fea ; and Pharaoh and his army followed them in a violent and hoftile
manner •, until, when he was drowning, he faid, I believe that there is no
God but he, on whom the children of Israel believe ; and I am one of the
refined f. Now doji thou believe ; when thou haft been hitherto rebellious,
and°o ne of the wicked doers ? This day will we raife thy body g from the
bottom of the fea , that thou mayeft be a fign unto thofe who fhall be after
thee ; and verily a great number of men are negligent of our figns. And we
prepared for the children of Israel an eftablifhed dwelling in the land of
Canaan, and we provided good things for their fuftenance : and they dif¬
fered

a Except a generation of his people ;] For when
he firit began to preach, a few of the younger
Ifraelites only believed on him ; the others not
giving ear to him, for fear of the king. But
iome fuppofe the pronoun his refers to Pharaoh ,
and that thefe were certain Egyptians , who, to¬
gether with his wife Ajia> believed on Mofes 1 .

b A place of worjhip .] So J a l laid* dd in ex¬
pounds the original word Kebla> which proper¬
ly figaihes that place or quarter .towards which
one prnys. Wherefore al 'LajnakhJbari fuppofes,
that the Ifraelites are here ordered to difpofe
their oratories in fuch a manner, that, when they
prayed, their faces might be turned towards Mec¬
ca \ which lie imagines was the Kebla of Mofes9
as it is that of the Mob a m me dans. The former
commentator adds, that Pharaoh had forbidden
the Ijr a elites to pray to God ; for which reafon
they were obliged to perform that duty privately
in their houfes.

c Ornaments ;] As magnificent apparel, cha¬
riots, and the like.

d Your petition is heard;'] The pronoun is in the
dual number; the antecedent being Mofes and
Aaron. The commentators fay, that in confe-

quence of this prayer, all the treafures of E - -
gypt were turned into ftones 2.

c Be ye upright ;] Or, as al Bciddzoi interprets
it, Be ye conftant and flcady in preaching to the
people. The Mohammedans pretend that Mofes.
continued in Egypt no lefs than forty years, alter
he had firit publifhed his milEon : which cannot
be reconciled to feripture.

r I believe that there is no God but he , &c.]
Thefe words, it is faid, Pharaoh rep e. ted often in
his extremity, that he might be hea:;l. But his
repentance came too late ; for Gabrr. . foon {top¬
ped his mouth with mud, left he fhr.uld obtain .
mercy; reproaching him at the fame time in the
words which follow.

& We will raife thy dead body , &c. j Some, of
the children of Ifrael doubting whether Pharaoh
was really drowned, Gabriel , by God's com¬
mand, caufed his naked corns to fwim to ihore,
that they might fee it 3. The word net e trans¬
lated body 9 fignifying ;lfo a ccal of mail , feme
imagine the meaning to be, that his corps floated,
armed with his coat of mail, winch they toll us
was of gold, by which they knew that it was
he.

1 Y//Beidawj

% Jallalo'ddin.

3 See Exods xitf. 30,

i74

Al KORAN :

Chap. io.

fered not in point of religion , until knowledge had come unto them a ; verily
thy Lord will judge between them on the day of refur redtion, concerning
that wherein they difagreed. If thou art in a doubt concerning any part of that
which we have fent down unto thee b, afk them who have read the book of the
law before thee. Now hath the truth come unto thee from thy Lord ; be not
therefore one of thole who doubt : neither be thou one of thofe who charge
the figns of God with falfhood, left thou become one of thofe who perifh.
Verily thofe againft whom the word of thy Lord is decreed, fhall not believe,
although there come unto them every kind of miracle ; until they fee the griev¬
ous punifhment prepared for them. And if it were not fo, fome city, among
the many which have been dejlroyed , would have believed •, and the faith of
its inhabitants would have been of advantage unto them : but none of them be¬
lieved, before the execution of their fentcnce , except the people of Jonas c.
When they believed, we delivered them from the punifhment of lhame in
this world, and fullered them to enjoy their lives and pojfeffions for a timed.
But if thy Lord had pleafed, verily all who are in the earth would have
believed in general. Wilt thou therefore forcibly compel men to be true
believers ? No foul can believe, but by the permiffion of God : and he
fhall pour out his indignation on thofe who will not underftand. Say, Confi-
der whatever is in heaven and on earth : but figns are of no avail, neither preach¬
ers, unto people who will not believe. Do they therefore expedt any other
than fome terrible judgment , like unto the judgments which have fallen on thofe
who have gone before them ? Say, Wait ye the ijfue -, and I alfo will wait with
you : then will we deliver our apoftles and thofe who believe. Thus is it
a juftice due from us, that we fhould deliver the true believers. Say, O
men of Meccx, if ye be in doubt concerning my religion, verily I worfhip
not the idols which ye worfhip, befides God ; but I worfhip God, who will
caufe you to die : and I am commanded to be one of the true believers. And
it was faid unto me , Set thy face towards the true religion,- and be orthodox-,
and by no means be one of thofe who attribute companions unto God-, nei¬
ther

a Until after knowledge bad co?ne unto them ;]
i. e. After the law had been revealed, and pub-
lifhed by Mofes .

b Concerning that which we have fent dow?i un¬
to thee ;] That is, concerning the truth of the
hiftories which are here related. The commen¬
tators doubt whether the perfon here fpoken to,
be Mohammed himfelf, or his auditor.

c The people of Jonas j] viz. The inhabitants
of Ninive , which flood on or near the place
where al Mawfel now ftands. This people hav¬
ing corrupted themfelves with idolatry, Jonas
the fon of Mattai (or Amittai , which the Mo¬
hammedans fuppofe to be the name of his mo¬
ther,) an Ifraelite of the tribe of Benjamin , was
fent by God to preach to, and reclaim them.
When he fir ft began to exhort them to repen¬

tance, inftead of hearkening to him, they ufed
him very ill, fo that he was obliged to leave the
city; threatening them, at his departure, that
they fhould be deftroyed within three days, or,
as others fay, within forty 1 . But when the time
drew near, and they faw the heavens overcaft
with a black cloud, which fhot forth fire, and
filled the air with fmoke, and hung diredlly over
their city, they were in a terrible confternation,
and getting into the fields, with their families
and cattle, they put on fackcloth, and humbled
themfelves before God, calling aloud for pardon,
and fincerely repenting of their paft wickednefs.
Whereupon God was pleafed to forgive them,
and the ftorm blew over 2.

d For a time ;] i. e. Until they died accord¬
ing to the ordinary courfc of nature.

1 See Jonah iii. 4.

2 Al Beidawi, Jall alo’ddin, Abulfed. See chap* 21, and 37*

Chap. ii. Al KORAN. 175

ther invoke, befides God, that which can neither profit thee nor hurt thee:
for if thou do, thou wilt then certainly become one of the unjuft. If God
afflidt thee with hurt , there is none who can relieve thee from it, except
he •, and if he wilieth thee any good, there is none who can keep back his
bounty : he will confer it on fuch of his fervants as he pleafeth *, and he is
gracious and merciful. Say, O men, now hath the truth come unto you
from your Lord. He therefore who fhall be directed, will be diredled to
the advantage of his own foul : but he who fhall err, will err only againft the
fame. I am no guardian over you. Do thou, O prophet , follow that which
is revealed unto thee : and perfevere with patience, until God fhall judge •,
for he is the beft judge.

CHAP. XI.

Intitled , Hudj; revealed at Mecca.
In the name of the moft merciful God.

AL. R.b ‘This book, the verfes whereof are guarded againft corrup¬
tion c, and are alfo diftindtly explained d, is a revelation from the wife,
the knowing God : that ye ferve not any other than God •, (verily I am a de¬
nouncer of threats , and a bearer of good, tidings unto you from him ;) and
that ye afk pardon of your Lord, and then be turned unto him. He will
caufe you to enjoy a plentiful provifion, until a prefixed time : and unto eve¬
ry one that hath merit by good works , will he give his abundant reward. But
if ye turn back, verily I fear for you the punifhment of the great day :
unto God fhall ye- return •, and he is almighty. Do they not double the folds of
their breads*, that they may conceal their defigns from him ? When they cover
themfelves with their garments, doth not he know that which they conceal,

and

evident and demonftrative arguments : and o-
thers, that they comprize judicial declarations,
to regulate both faith and pradlice 2.

<l And are alfo diftinttly explained ;] The figni-
fication of the verb foffilat, which is here ufcd,
being alfo ambiguous, the meaning of this paf-
fage is fuppofed to be, either that the verfes are
diftin&ly propofed or exprefled in a clear man¬
ner ; or that the fubjedl matter of the whole may
be dillinguifried or divided into laws, monitions,
and examples ; or elfe that the verfes were re¬
vealed by parcels. 3

v Do they not double the folds of their Ircujh f
Or, as it may be tranflated, Do they tut turn a-
way their breafts , &c.

1 See the Prelim. Difc. p. 75
3 I idem .

a The ftory of which prophet is repeated in
this chapter.

b See the Prelim. Difc. p, 59, £fjV.
c The verfes whereof are guarded againft corrup¬
tion ;] According to the various fenfes which the
verb ohkimat , in the original, may bear, the
commentators fugged as many different interpre¬
tations. Some fuppofe the meaning to be, ac¬
cording to our vcrlion, that the Koran is not li¬
able to be corrupted 1 , as the law and the gofpel
have been, in the opinion of the Mohammedans :
others, that every verfe in this particular chapter
is in full force, and not one of them abrogated :
others, that the verfes of the Koran are dilpofed
in a clear and perfpicuous method, or contain

% A l Beidawi, J allalo’ddin, Al Zamakhshar^ (s\.

i76 Al KO RAN. Chap. n.

and that which they difcover? For he knoweth the innermoft parts of the
XII. breafts of men a. * There is no creature which creepeth on the earth, but

God provideth its food •, and he knoweth the place of its retreat, and where
it is laid up b. The whole is written in the perfpicuous book of his decrees.
It is he who hath created the heavens and the earth in Ex days, (but his
throne was above the waters before the creation thereof %) that he might prove
you, and fee which of you would excel in works. If thou fay. Ye fhall fure-
ly be railed again, after death ; the unbelievers will fay. This is nothing but
manifeft forceiy. And verily if we defer their punifhment unto a determined
feafon, they will fay. What hindreth it from falling on us ? Will it not come
upon them on a dov, wherein there fhall be none to avert it from them and
that which they fcoffed at fhall incompafs them ? Verily, if we caufe man
to tafte mercy from us, and afterwards take it away from him ; he will fu re¬
ly becojne defperate d, and ungrateful. And if we caufe him to tafte favour.,
after an affliction hath befallen him, he will furely fay, The evils which I
fujfered are palled from me •, and he will become joyful and infolent: except
thole who perfevere with patience, and do that which is right ; they fhall re¬
ceive pardon, and a great reward. Peradventure thou wilt omit to publijh
part of that which hath been revealed unto thee, and thy breaft will become
ftraitened, left they fay, Unlefs a treafure be fent down unto him, or an angel
come with him, to bear witnefs unto him , we will not believe . Verily thou art
a preacher only •, and God is the governour of all things. Will they fay, He
hath forged the Koran? Anfwer, Bring therefore ten chapters e like unto it,
forged by your J elves •, and call on whomfoever ye may to affift you , except
God, if ye lpeak truth. But if they whom ye call to your ajfi /lance hear you
not •, know that this book hath been revealed by the knowledge of God on¬
ly f, and that there is no God, but he. Will ye therefore become Moflems ?

Whofo

a This paffage was occafioned by the words of which waters they imagine are fupported by a
certain of the idolaters, who faid to one another, fpiritor wind, were, with fome other things, creat-
When we let down our curtains , (fuch as the wo- ed before the heavens and earth. This fancy they
men ufe in the eaft to fereen themfelves from the borrowed from the fezes, who alfo fay, that the
fight of the men, when they happen to be in throne of glory then flood in the air, and was
•the room,) and wrap our fehes up in our garments* born on the face of the waters, by the breath of
and fold tip our breajls , to conceal our malice a- God’s mouth 1 .

gahifl ‘Mohammed, how Jhould he come to the d Defperate ;] -Calling afide all hopes of the
knowledge of it? Some fuppofe the paffage re- divine favour, for want of patience, and trull in
lates to certain hypocritical Mofetns ; but this God.

opinion is generally rejedled, becaufe the verfe e Ten chapters ;] This was the number which
was revealed at Mecca , and the birth of hypocri- he hril challenged them to compofe ; but they
•fv among the Mohammedans -happened not till not being able to do it, he made the matter Hill
tfter the Hejra . eafier, challenging them to produce a fingle

b The place of its retreat , and where it Is laid chapter only 2, comparable to the Koran in doc-
up ;] i. e. Both during its life, and after its trine and eloquence.

death ; or the repofitory of every animal, before i By the knowledge of God only Or contain-
its birth, in the loins and wombs of the parents. ing feveral paffages wrapped up in dark and myf-
c But his throne was above the zvaters , before the terious expretfions, which can proceed from, and
creation thereof ;] For the Mohammedans fuppofe are perfedlly comprehended by none but God
this throne, and the waters whereon it Hands,

1 Rashi, ad Genef i. 2. V. Re land, de rel/g. Moh. p. 50, tffc. * See chap. 2. p. chap*
id. p. 170, &C. 3 See chap. 3. p. 35.

Chap. ii. Al KORAN. 177

Whofo choofeth the prefent life, and the pomp thereof, unto them will we
o ive the recotnpenfe of their works therein, and the fame fhall not be diminifhed
unto them. Thefe are they for whom no other reward is prepared in the next
life, except the fire of hell: that which they have done in this life fhall perifh ; and
that which they have wrought fhall he vain. Shall he therefore he compared with
them, who followeth the evident declaration of his Lord, and whom a witnefs
from him a attendeth, preceded by the book of Moses b, which was reveal¬
ed for a guide, and out of mercy to mankind ? Thefe believe in the Kora n :
but whofoever of the confederate infidels believeth not therein, is threatened
with the fire of hell , which threat fhall certainly he executed : be not therefore
in a doubt concerning it; for it is the truth from thy Lord : but the greater
part of. men will not believe. Who is more unjuft than he who imagineth a
lye concerning God ? They fhall be fet before their Lord, at the day of
judgment , and the witnefies c fhall fay, Thefe are they who devifed lyes againft
their Lord. Shall not the curfe of God fall on the unjuft •, who turn men
afide from the way of God, and feek to render it crooked, and who believe
not in the life to come ? Thefe were not able to prevail againft Goo on
earth, fo as to efcape punifhment *, neither had they any protestors betides God :
their punifhment fhall be doubled unto them d. They could not hear, nei¬
ther did they fee. Thefe are they who have loft their fouls ; and the idols
which they falfely imagined, have abandoned them. There is no doubt but
they fhall be moft miferable in the world to come. But as for thofe who believe,
and do good works, and humble themfelves before their Lord, they lhall be
the inhabitants of paradife ; they fhall remain therein/or ever. The fimilitude
of the two parties e is as the blind and the deaf, and as he who feeth and
heareth : fhall they be compared as equal ? Will ye not therefore confider ? We
formerly fent Noah' unto his people •, and he faid , Verily I am a public preacher
unto you •, that ye worfhip God alone : verily I fear for you the punifhment of
the terrible day. But the chiefs of his people, who believed not, anfwered.
We fee thee to he no other than a man, like unto us ; and we do not fee
that any follow thee, except thofe who are the moft abjeSl among us, who have
believed on thee by a rafh judgment neither do we perceive any ex¬
cellence in you above us : but we efteem you to be lyars. Noah faid, O
my people, tell me ; if I have received an evident declaration from my
Lord, and he hath bellowed on me mercy from himlelf, which is hidden
from you, do we compel you to receive the fame, in cafe ye be averfe there¬
to ? O my people, I afk not of you any riches, for my preaching unto you :
my reward is with Gon alone. I will not drive away thofe who have be¬
lieved h; verily they fhall meet their Lord, at the refurredlion ; but I per-

A a ceive

A witnefs from him ;] viz. The Koran ; or,
as others fuppofe, the angel Gabriel

b Preceded by the book fl/’Mofes ;] Which bears
tcIHmony thereto.

c The zvitneffes That is. The angels, and
prophets, and* their own members.

41 Their piaiijhment fhall be doubled ;] For they

flull be punilhed both in this life, and in the
next.

c Of the tzvo parties ;] i. e. The believers and
the infidels.

r Sec chap. 7. p. 122, &e.
g By a rafle judgment For want of mature
confideration, and moved by the firit impulfe of
their fancy.

h I will not drive away -thofe zvbo have believed ;]
For this they asked him to do, bccaulc they were
poor mean people. The fame thing the Koreijh

demanded

178 Al KORA N. Chap. ii.

ceive that ye are ignorant men. O my people, who (hall afllft me againft
God, if I drive them away ? Will ye not therefore confider? I fay not un¬
to you. The treafures of God are in my power •, neither do 1 fay , I know the
feerets of God : neither do I fay. Verily I am an angel a ; neither do I fay
of thofe whom your eyes do contemn, God will by no means beftow good
on them : (God belt knoweth that which is in their fouls *,) for then fhould
I certainly be one of the unjuft. They anfwered, O Noah, thou haft already
difputed with us, and haft multiplied difputes with us •, now therefore do thou
bring that punifhment upon us wherewith thou haft threatened us, if thou
fpeakeft truth. Noah i aid. Verily God alone fliall bring it upon you, if he
pleafeth •, and ye ftiall not prevail againft him, fo as to efcape the fame. Neither
fliall my counfel profit you, although I endeavour to counfel you aright, if
God fhall pleafe to lead you into error. He is your Lord, and unto him
fhall ye return. Will the Meccans fay, Mohammed hath forged the Koran?
Anfwer, If I have forged it, on me be my guilt ; and let me be clear of that
which ye are guilty of. And it was revealed unto Noah, faying. , Verily
none of thy people fliall believe, except he who hath already believed : be
not therefore grieved, for that which they are doing. But make an ark in
our prefence, according to the form and dimenfions which we have revealed
tinto thee : and fpeak not unto me in behalf of thofe who have adted unjuftly;
for they are doo?ned to be drowned. And he built the ark •, and fo often as a
company of his people paffed by him, they derided him b : but he faid. Though
ye feoff at us nozv , we will feoff at you hereafter , as ye feoff at us •, and ye fhall
furely know on whom a punifhment fhall be inflicted, which fliall cover
him with fhame, and on whom a lafting punifhment fhall fall. Thus were
they imployed until our fentence was put in execution, and the oven poured
forth water* . And we faid unto Noah , Carry into the ark of every fpecies

demanded of Mohammed , but he was forbidden,
to comply with their requeft 1 .

a See chap. 6. p. 103.

b They derided him ;] For building a veffel in
an inland country, and fo far from the fea ; and
for that he was turned carpenter, after he had
fet up for a prophet 2 .

c And the oven poured forth zvater ;] Or, as the
original literally fignifies, boiled over ; which is
confonant to what the Rabbins fay, that the
waters of the deluge were boiling hot.

This oven was, as fome fay, at Cufa , in a fpot
whereon a mofque now Hands ; or, as others ra¬
ther think, in a certain place in India , or elfe at
Ain zvarda in Mefopotamia 3 ; and its exundation
was the fign by which Noah knew the flood was
■roming 4\ Some pretend that it was the fame

1 See chap. 6 . p. 103. 2 /II Beidawt.

helot, Bib/. Orient, art. Noah. 6 V.

the / ••/:>. of the Per fees , p. 9.

oven which Eve made ufe of to bake her bread
in, being of a form different from thole we ufe,
having the mouth in the upper part, and that it
defeended from patriarch to patriarch, till it
came to Noah s . It is remarkable that Mob am-
med , in all probability, borrowed this circum-
fiance from the Perfean Magi , who alfo fancied
that the firfl waters of the deluge guflied out of
the oven of a certain old woman named Zala
Cufa 6 .

But the word tannur , which is here tran/lated
oven , alfo fignifying the fupcrficies of the tank,
or a place whence waters j'pring forth , or where
they are colletted , fome fuppofe it means no more
in this paffage, than the fpot or Mure whence
the firil eruption of waters brake forth.

3 Idem . * Jall alo’ddin, £f fc. s V. DTIek*

Iyde de 7 eh vet . Pcrfar. and Lor d’ s account 4

Chap, ii* Al K 0 RA N. 179

of animals one pair1 ; and thy family5, ("except him on whom a previous fen-
tence of deft million hath palled %) and thofe who believe d. But there believ¬
ed not with him, except a few6. And Noah faid. Embark thereon, in the
name of God ; while it moveth forward, and while it ftandeth flill1'; for my
Lord is gracious and merciful. And the ark fwam with them between waves
like mountains g : and Noah called unto his fon h, who was feparated from
him, faying* Embark with us, my fon, and flay not with the unbelievers. He

A a 2 anlwered.

a One pair ;] Or, as the words may alfo be
rendred, and Tome commentators think they
ought, tzvo pair, that is, two males, and two fe¬
males of each fpecies ; wherein they partly agree
with divers 'JezoiJb and CbriJHan writers 1 , who
from the Hebrew expreflion, feven a?id /even , and
two and two, the male and his female 2, fuppofe
there went into the ark fourteen pair of eve¬
ry clean, and two pair of every unclean fpe¬
cies. There is a tradition that God gathered
together unto Noah , all forts of beafls, birds and
other animals, (it being indeed difficult to con¬
ceive how he fliould come by them all, without
fomc fupernatural aflidance,) and that as he laid
hold on them, his right hand conilantly fell on
the male, and his left on the female 3 .

b Thy family ;] Namely thy wife ; and thy
fons, and their wives 4.

c Except him on whom a previous f entente of
deftruftion hath paffed 5] This was an unbelieving
fon of Noah * , named Canaan 6, or Yam 7 ; tho’
others fay he was not the fon of Noah , but his
grandfon by his fon Ham , or his wife’s fon by
another husband ; nay fome pretend he was relat¬
ed to him no farther than by having been educat¬
ed and brought up in his houfe 6\ The beft
commentators add, that Noah's wife, named
Waila , who was an infidel, was alfo compre¬
hended in this exception, and perifhed with her
fon 9 .

d And thofe who believe .] Noah's family being
mentioned before, it is luppofed that by thefe
words are intended the other believers, who were
his profelytes, but not of his family : whence
the common opinion among the Mohammedans,
of a greater number than eight being faved in
the ark, feems to have taken its rife IO,

# c There believed 7iot with him except a few
viz. His other wife, who was a true believer,
his three fons. Shorn, Ham, and Japhet , and
their wives, and feventy two perfons more 1 1 .

* Embark thereon, i?i the name of God, while
it moveth forzvard, and while it fandeth fill ;]
That is, omit no opportunity of getting on
board. According to a different reading, the
latter words may be rendred. Who fall caufe it
to move forzvard , and to flop, as there (hall be oc-
cafion. The commentators tell us that the ark
moved forwards, or dood dill, as Noah would
have it, on his pronouncing only the words. In
the ttame ^God 1 2 .

It is to be obferved that the more judicious
commentators make the dimenfions of the ark to
be the fame with thofe afligned by Mofes 1 3 ; not-
withftanding others have enlarged them mod ex¬
travagantly I4, as fome Chriflian writers 1 * have
alfo done. They like wife tell us that Noah was
two years in building the ark, which was framed
of Indian plane tree 16 , that 1c was divided into
three dories, of which the lower was defigned
for the beads, the middle one for the men and
women, and the upper for the birds 1 7 ; and
that the men were feparated from the women by
the body of Adam, which Noah had taken into
the ark lS. This lad is a tradition of the eaft-
ern Chriftians 19 , fome of whom pretended that
the matrimonial duty was fuperieded and fuf-
pended during the time Noah and his family were
in the ark 20 ; tho’ Ha?n has been accufed of not
obferving continency on that occafion, his wife,
it feems, bringing forth Canaan in the very ark 21 «.

s Between waves like mountains ;] The waters
prevailing fifteen cubits above the mountains 22„

h See above, not. c.

1 Aeen Ezra, Justin Martyr, Origen, {5V. 2 Gcnef vii. 2. 3 Jallalo’ddin.

4 ^Beidawi. s Yahya. 6 Jallalo’ddin, Al Beidawi. 7 EbnShohnah.

^ Al Zamakhs h a r 1. V. D’Herbel. Bib!. Orient, p. 676. 9 Jallalo’ddin, Al Zamakh-

shari, al Beidawi. jo See chap. y. p. 123. 11 See ibid. not. a. 22 Al Be id a wi, £sjY.

2 ' Idem, S3V. 14 Yakya. V. Marracc. in Alcor . p. 340. IS Origen. contr. Cclf

t- 4. V. Kircher. de Area Noc, c. 8. 16 A/ Beidawi. V. D’Herbel. /. 675. and Evtych.

£•34* 17 HI Beidawi. V. Eutycii. annal. />. 34. IS Yahya. 19 Jacob. Edesse-

2 > apud Barcepham de par ad. part 1 . r. 14. Eutych. ubi fup. V. ctiam Eliezer. pirke c. 23.

~f Ambro s . de No a IT area, c* 21. 31 /'.Heidegger. Hi ft* Patriarchar . v. 1. p. 409

~2 ^f/ Beidawi.

Al KORAN.

ir.

« ■ • '

anfwered, I will get on a mountain, which will fecure me from the water.
Noah replied. There is no fecurity this day from the decree of God, except
for him on whom he fhall have mercy. And a wave patted between them,
and he became one of thofe who were drowned. And it was faid, O earth,
fwallow up thy waters, and thou, O heaven, withhold thy rain. And imme¬
diately the water abated, and the decree was fulfilled, and the ark refted on
the mountain Al Judi*; and it was faid. Away with the ungodly people/
And Noah called upon his Lord,' and faid, O Lord, verily my fon is of
my family *, and thy promife is trueb : for thou art the moft juft of thofe who
exercife judgment. God anfwered, O Noah, verily he is not of thy family c:
this interceffion of thine for him, is not a righteous work*. Afk not of me
therefore that wherein thou haft no knowledge : I admonifh thee that thou

become not one of the ignorant. Noah faid, O Lord, I have recourfe unto-

thee /or the affiftance of thy grace , that I afk not of thee that wherein I.have
no knowledge: and unlefs thou forgive me, and be merciful unto me, HhalT

‘ hfv

a And the ark refled on the mountain al Judi
This mountain is one of thofe which divide Ar~
inenia, on the fouth. From Mefopotamia , and that
part of AJfyria , which is inhabited by the Curd's,'
•from whom the mountains took the name of Car -
du, or Gardu, by the Greeks turned into Gordyeei,
and other names r.. Mount al Judi, (which
name fee ms to be a corruption, tho’ it be con-
ftantly fo written by the Arabs, for Jordi or
Giordi) is alfo called Thamanin z, probably from
a town at the foot of it 3 , fo named from the
number of perfons faved in the -ark, the word
... thamanin fignifying eighty , and overlooks the
country of Diyar Rabiah, near the - cities of
Maw f el, For da, and Jazirat Ebn Omar, which
3aft place one affirms to be but four miles from
the place of the ark, and fays that a Mohanmedan
temple was built there with the remains of that
veffel, by the Khalif Omar Ebn AbdFalaziz,
whom he by miftake calls Omar Ebn al Kbat-
tdb

The tradition which affirms the ark to have
refted on thefe mountains mull have been very
ancient, lince it is the tradition of the Chaldeans
themfelves 1 : the Chaldee paraphrafts confent to
their opinion 6, which obtained very much for¬
merly, efpecially among the eaflern Cbriflians 7 .
To confirm it, we are told, that the remainders
of the ark were to be feen on the Gordy&an
mountains : Berofus and Abydenus both declare
there was fuch a report in their time s ; the firft

obferving that feveral of the inhabitants there¬
abouts fcraped the pitch off the planks as a rari¬
ty, and carried it about them for an amulet : and
the latter faying, that they ufed the wood of the
veffel againft many difeafes with wonderful fuc-
cefs. . The relics of the ark were alio to be feen
here in the time of Epiphanius, if we may be¬
lieve him 9 9 and we are told the emperor Hera*
elius went from the town of Thamanin up to the
mountain al Judi, and faw the place of the ark 1 0 .
There was alfo formerly a famous monaftery,
called the inonaftery of the ark , upon, fome of
thefe mountains, where the Neflorians ufed to
celebrate a feafl day on the fpot where they fup^
pofed the ark refled ; but in the year of Chrift
jj6, that monaftery was deftroyed by lightening,
with the church, and a numerous congregation
in it 1 Since which time it feems the credit
of this tradition hath declined, and given place
to another, which obtains at prefen t, and ac¬
cording to which the ark refted on mount Mafis '
in Armenia, called by the Turks , Aghir dagh, or
the heavy or great mountain, and fituate about
twelve leagues fouth eaft of Erivan IZ.

b Thy promife is true Noah here challenges
God’s promife, that he would fave his family.

c He is not of thy family ;] Being cut off from
it on account of his infidelity.

d- According to a different reading, this paffage
may be rendred. For he hath atted unrighteoufly.

1 Bochart. Fhaleg. 1. l.c. 3. 2 Geogr. Nub. p. zoz* 3 V. D’Herbel. BibL Orient .

p. 404, 676. Agathiam, l. 14 .p. 135. 4 Benjamin. Itiner.p.6 1. • * Be-

rosus, apud Jofeph. Antiq . /. 1. c. 4. 6 Onkelos & • Jonathan, in Genef viii. 4. 7 V . Eu-

tych. AnnaL p. 41 . 8 Berosus, apud Jofeph. ubi flip. Abydenus, apud Eufeb. Prcep.Ev.

1. 9. c. 4. 9 Epiph. Hcsref 18. 10 Elmacin. /. i.c. i. 11 V. Chronic*

Dio ny si 1 patriarch . Jacobi tar. apud Affeman . BibL Orient . T. z.p. 1 1 3 . 12 Al B-eidawl

Chap, ii* Al KORAN. 181

be one of thofe who perifh. It was faid unto him , O Noah, come down from
the ark % with peace from us, and blefiings upon thee, and upon a part of
thofe who are with theeb : but as for a part of them c, we will fuffer them to
enjoy the provifton of this world ; and afterwards fhall a grievous punifhment
from us be indicted on them, in the life to come. This is a fecret hiftory,
which we reveal unto thee ; thou didft not know it, neither did thy people,
before this. Wherefore perfevere with patience •, for the prosperous ifTue fhall
attend the pious. And unto the tribe of Ad we fent their brother Hud d. He
laid, O my people worfhip God ; ye have no God befides him : ye only
imagine falfehood, in fetting up idols and intercejfors of your own making. O
my people, I afk not of you for this my preaching, any recompenfe: my
recompenfe do I expert from him only, who hath created me. Will ye not
therefore underftand ? O my people, afk pardon of your Lord; and be
turned unto him: he will fend the heaven to pour forth rain plentifully upon
you% and he willencreafe your ftrength by giving unto you farther ftrengthL
therefore turn not afide, to commit evil. They anfwered, O Hud, thou
haft brought us no proof of what thou fayeft •, therefore we will not leave
our gods for thy faying, neither do we believe thee. We fay no other
than that fome of our gods have afflicted thee with evil s. He replied, Ve¬
rily I call God to witnefs, and do ye alfo bear witnefs, that I am clear of
that which ye affociate with God , befides him. Do ye all therefore join to
devife a plot againft me, and tarry not •, for I put my confidence in God,
my Lord and your Lord. There is no beaflr, but he holdeth it by its fore¬
lock h : verily my Lord proceedeth in the right way. But if ye turn back,

I have already declared unto you that with which I was fent unto you ; and
my Lord fhall fubftitute another nation in your ftead ; and ye fhall not
hurt him at all : for my Lord is guardian over all things. And when our
fentence came to be put in execution , we delivered Hud, and thofe who
had believed with him % through our mercy and we delivered them from a
grievous punifhment. And this tribe of Ad wittingly rejedled the figns of
their Lord, and were difobedient unto his meffengers, and they followed the
command of every rebellious perverfe perfan. Wherefore they were followed

a Conic dozen from the nr!:. See.’] The Moham¬
medans fay that Noah went into the ark on the
tenth of Rajcb, and came out of it the tenth of
al Moharram ; which therefore became a fail.
So that the whole time of Noah's being in the
ark, according to them, was fix months 1 .

b With peacey and blejjing , 071 a part of them ;]
viz. Such of them as continued in their belief.

c Bat as for a part of them ;] That is, fuch
of his pollerity as iliould depart from the true
faith, and fall into idolatry.

<l See chap. 7. p. 123.

c He zoill fend you rah: plentifully ;] For the
Mites were grievoufly dill re fled by a drought

1 Al B e 1 dawi. D’Herbel, lib l ftp,
Eli id aw 1, 4 Idem,

for three years 2.

* And will e tier cafe your Jlrcngth ;] By giving
you children; the wombs of their wives being
alfo rendered barren, during the time of the
drought, as well as their lands 3.

g Have afflifted thee with evil f] Or madnefs ;
having deprived thee of thy reafon for the indig¬
nities thou had offered them.

h There is 710 be aft but he holdeth it by its fore¬
lock ;] That is, he exercifeth an ablolute power
over it. A creature held in this manner being
fuppofed to be reduced to the lowed fubjedtion.

1 And thofe who believed zoith him >] Who were
in number four thoufmd

2 See the ?/otes to chap , 7, p, 124.

Al KORA TP. Chap, i i

in this world by a curfe, and they Jhall be followed by the fame on the day of
refurredtion. Did not Ad difbelieve in their Lord ? Was it not /aid, A-
way with Ad, the people of Hud ? And unto the tribe of Thamud wefent
their brother Saleh*. He faid unto them , O my people, worfhip God;
ye have no God befides him. It is he who hath produced you out of the
earth, and hath given you an habitation therein. Afk pardon of him there¬
fore, and be turned unto him ; for my Lord is near, and ready to anfwer.
They anfwered, O Saleh, thou waft a ferfon on whom we placed our
hopes before this b. Doft thou forbid us to worfhip that which our fathers
worlhipped ? But we are certainly in doubt concerning the religion to which
thou doft invite us, as juftly to be fufpedted. Saleh faid, O my people,
tell me ; if I have received an evident declaration from my Lord, and he
hath beftowed on me mercy from himfelf ; who will protedt me from the
rvengea?ics of God, if I be difobedient unto him ? For ye fhall not add un¬
to me, other than lofs. And he faid , O my people, this fhe-camel of God is
a ftgn unto you ; therefore difmifs her freely that fhe may feed in God’s
earth, and do her no harm, left a fwift punifhment feize you. Yet they
killed her ; and Saleh faid. Enjoy yourfelves in your dwellings for three days';
after which ye floall be dejiroyed. This is an infallible predidtion. And when
our decree came to be executed, we delivered Saleh and thole who believed

with him, through our mercy, from the difgrace of that day ; for thy
Lord is the ftrong, the mighty God. But a terrible noife from heaven af-
failed thofe who had adled unjuftly ; and in the morning they were found

in their houfes, lying dead and proftrate ; as though they had never dwelt
therein. Did not Thamud difbelieve in their Lord? Was not Thamud

caft faraway? Our meffengers dalfo came formerly unto Abraham, with
good tidings : they faid, Peace be upon thee. And he anfwered. And on
you be peace ! and he tarried not, but brought a roafted calf. And when
he faw that their hands did not touch the meat , he mifliked them, and en¬

tertained a fear of thernf But they faid, Fear not: for we
the people of Lot f. And his wife Sarah was Handing by g,
ed h ; and we promifed her Isaac, and after Isaac, Jacob.

are fent unto
and fhe laugh-

She faid, Alas !

fhall

•l See chap. 7. p. 1 24.

b We bad placed our hopes on thee before this;']
Defigning to have made thee our prince, becaufe
of the fmgular prudence and other good qualities
which we obferved in thee ; but thy difTenting
from us in point of religious worfhip has fruflrat-
ed thofe hopes I.

c For three days ; ] viz. Wedn efday , 7 hurfday ,
and Friday 2. See chap. 7. p. 125. not. c.

d Our meffengers ;] Thefe were the angels,
who were fent to acquaint Abraham with the pro-
mi fe of Ifaac , and to deftroy Sodom and Gomor¬
rah. Some of the commentators pretend they
were twelve, or nine, or ten in number ; but

3 Idem ,

others, agreeably to feripture, lay they were but
three, viz. Gabriel, Michael , and Ifrafil 3 .

c He entertahied a fear of them ;] Apprehend¬
ing they had forne ill defign againft him, becaufe
they would not eat with him.

* We are fent unto the people of Lot;] Being
angels, whofe nature needs not the fupport of
food 4.

& Sarah was funding by ;] Either behind the
curtain, or door of the tent ; or elfe waiting up¬
on them.

h And Jhc laughed ;] The commentators arc

fo little acquainted with feripture, that, not

know-

allalo’ddin. See Gen. xviih

1 ^/Beidawi.

2 Idem .

4 Idem.

Chap. ii. Al KORAN \

lhall I bear a fon, . who am old ; this my hufband alfo being advanced in
years a? Verily this would be a wonderful thing. The angels anfwered, Doft
thou wonder at the effect of the command of God ? The mercy of God
and his bleffings be upon you, the family of the houfe b : for he is praife-
worthy, and to be glorified. ^ And when his apprehenfion had departed from
Abraham, and the good tidings of Isaac's birth had come unto him, he
difputed with us concerning the people of Lot c : for Abraham was a piti¬
ful, compaffionate, and devout perfon . The angels faid unto him y O Abra¬
ham, abftain from this ^ for now is the command of thy Lord come, to
put their fentence in execution , and an inevitable punifhment is ready to fall
upon them. And^ when our meffengers came unto Lot, he was troubled

for them4, and his arm was ftraitened concerning them % and he faid. This

is a grievous day. And his people came unto him, rufhing upon him : and
they had formerly been guilty of wickednefs. Lor faid unto them , O my
people, thefe my daughters are more lawful for you : therefore fear Goo,
and put me not to fhame by wronging my guefts. Is there not a man of
prudence among you ? They anfwered. Thou knoweft that we have no need
of thy daughters •, and thou well knoweft what we would have. He faid,
[f I had ftrength fufficient to oppofe you, or I could have recourfe unto a
powerful fupport *, I would certainly do it. The angels faid, O Lot, verily we
are the meffengers of thy Lord •, they lhall by no means come in unto thee f.
Go forth therefore with thy family, in fome part of the night, and let not

any of you turn back : but as for thy wife g, that lhall happen unto her,

which

knowing the true occafion of Sarah's laughter, would deftroy thofe cities if three hundred righ-
they ftrain their inventions to give fome reafon for teous pcrfons were found therein, and fo fell fuc-
it. One fays, that fhe laughed at the angels difcover- ceflively to two hundred, forty, fourteen, and
ing themielves, and ridding Abraham and herfelf at lalt came to one : but there was not one righ-
of their apprehenfions ; and another, that it was teous perfon to be found among them, except
at the approaching deftru&ion of the Sodomites , only Lot and his family.

(a very probable motive in one of her fex.) Some d He zoas troubled for them ;] Becaufe they ap-
however interpret the original word differently, peared in the fliape of beautiful young men,
and will have it that flic did not laugh , but that which muff needs tempt thole of Sodom to abufe
her conrfes , which had flopped for feveral years, them L

came upon her at this time, as a previous lign of 0 His arm zoas fraitened concerning them ;] L c.
her future conception 1. He knew him fell unable to protect them againit

;l Shall I bear a Jon who am old , my husband the infults of his town 1 men.

alfo being advanced in years Al Beiddzoi writes f The angels faidy O Lot — they (hall by no

that Sarah was then ninety, or ninety nine years means come in unto thee ;] Al Beiddzoi fays, that
old, and Abraham a hundred and twenty. Lot Unit his door, and argued the matter with

b The family of the houfe ;] Or the ftock whence the riotous affcmbly from behind it; but at

all the prophets were to proceed for the future, length they endeavoured to get over the wall :
Or the expreffion may perhaps refer to Ab*aha?n whereupon Gabriel , feeing his diilrefs, ftruck
and IfinaeV s building the Caaba , which is often them on the face with one of his wings, and
called, by way of excellence, the houfe . blinded them ; io that they moved off, crying out

c He difputed with us concerning the people of for help, and faying that Lot had magicians
Lot ;] That is, he interceded with us for them 2 . in his houfe.

ff allah'ddiny inllead of the numbers mentioned by But as for thy zcifcy &c.J This feems to

Mofesy fays, that Abraham fail asked whether God be the true fenfe of the p alia ge ; but according

1 Idem, J at. l alo’dp in, ^/Zamakhshari; 2 V . Gen, xviii, 23, isfe. 5 Imaai.o'p
Al Beidaw i, T. Joseph, Aut, /» 1. c, 11,

1 84 Al K 0 JR A N. Chap, i j.

which fhall happen unto them. Verily the predidfcion of their punifhment ihall
be fulfilled in the morning : is not the morning near ? And when our com¬
mand came, we turned thofe cities upfide down % and we rained upon them
ftones of baked clay b, one following another, and being marked c, from
thy Lord ; and they are not far diftant from thofe who a£t unjuftlyd. And
unto Madian we fsnt their brother Shoaib': he faid, O my people, wor-
Ihip God ; ye have no God but him : and diminifh not mealure and
weight. Verily I fee you to he in a happy condition f : but I fear for you
the punifhment of the day which will encompafs the ungodly. O my peo¬
ple, give full meafure, and juft weight •, and diminifh not unto men ought
of their matters ; neither commit injuftice in the earth, adting corruptly.
The refidue which JJoall remain unto you as the gift of God, after ye Jhall have
done juftice to others , will be better for you, than wealth gotten by fraud if
ye be true believers. I am no guardian over you. They anfwered, O
Shoaib, do thy prayers injoin thee, that we fhould leave the gods which our
fathers worfhipped ; or that we fhould not do what we pleafe with our fub-
ftance s ? Thou only , it feems, art the wife perfon, and fit to diredt. He faid,
O my people, tell me •, if I have received an evident declaration from my
Lord, and he hath beftowed on me an excellent provifion, and I will not con-
fent unto you in that which I forbid you ; do I feek any other than your re¬
formation, to the utmoft of my power ? My fupport is from God alone ; on
him do I truft, and unto him do 1 turn me. O my people, let not your oppofing
of me, draw on you a 'vengeance like unto that which fell on the people of

Noah,

to a different reading of the vowel, fome in¬
terpret it. Except thy wife', the meaning being,
that Lot is here commanded to take his family
with him except bis wife. Wherefore the com¬
mentators cannot agree whether Lof s wife went
forth with him or not ; fome denying it, and
pretending that fhe was left behind and perifhed
in the common deftru&ion; and others affirming
it, and faying, that when fhe heard the noife of
the ftorm and overthrow of the cities, fhe turn¬
ed back lamenting their fate, and was immediate¬
ly ftruck down and killed by one of the ftones
mentioned a little lower J. A punifhment fhe
juftly merited for her infidelity, and difobedience
to her husband 2.

a We turned thofe cities upfide down ;] For they
tell us, that Gabriel thruft his wing under them,
and lifted them up fo high, that the inhabitants
of the lower heaven heard the barking of the
dogs, and the crowing of the cocks ; and then
inverting them, threw them down to the earth 3.

b Stones of baked clay ;] The kiln wherein
they were burned, fome imagine to have been

■heli.

c And being marked ,]That is, as fome fuppofe,
ftreaked with white and red, or having fome o-
ther peculiar mark to diftinguifh them from ordi¬
nary ftones. But the common opinion is, that
each ftone had the name of the perfon who was
to be killed by it, written thereon 4. The army
of Abraha al AJhram was alfo deftroyed by the
fame kind of ftones.

d And they are ?iot far defiant from thofe who
a SI wijujlly ;] This is a kind of threat to other
wicked perfons, and particularly to the infidels
of Meet a, who delerved and might juftly ap¬
prehend the fame punifhment.
e See chap. 7. p. 1 26, t 3c.
f I fee you to be in a happy condition ;] That is,
enjoying plenty of all things ; and therefoie hav¬
ing the lefs cccafion to defraud one another, and
being the more ftrongly bound to be thankful
and obedient unto God.

e Toat we fhould 710 1 do what we pleafe with
our fubflance ;] For this liberty they imagined
was taken from them, by his prohibition of falfc
weights and meafurcs, or to diminifh or adulte¬
rate their coin 5 .

1 lidcm interpreted.
Al Bexdawi.

See chap. 66.

* Jallalo’ddin, i/Bjbidawi.

j •

dt.m>

Chap. ii.

Al KORAN, :

Noah, or the people of Hud, or the people of Saleh : neither was the peo¬
ple of Lot far diftant from you *- Ask pardon therefore of your Lord >
and be turned unto him : for my Lord is merciful, and loving. They anfwered*
O Shoaib, we underftand not much of what thou fayeft ; and we fee thee to
be a man of no power b among us : if it had not been for ths fake of thy
family c, we had furely ftoned thee, neither couldeft thou have prevailed a.-
gainft us. Sho^i'b faid, O my people, is my family more worthy in your
opinion, than God ? and do ye caft him behind you with negledt ? VeriJy
iny Lord comprehendeth that which ye do. O my people, do ye work ac¬
cording to your condition ; I will furely work according to my duty d. And ye
fhall certainly know, on whom will be infiidted a punifhment which fhall
cover him with fhame, and who is a lyar. Wait therefore the event ; for
I alfo will wait it with you. Wherefore when our decree came to he executed ,
we delivered Shoaib and thofe who believed with him, through our
mercy : and a terrible noife from heaven affailed thofe who had adled
unjuftly ; and in the morning they were found in their houfes lying dead
and proftrate, as though they had never dwelt therein. Was not Madian
removed from off the earth , as Thamud had been removed? And we
formerly fent Moses with our figns, and manifeft power, unto Pha¬
raoh and his princes': but they followed the command of Pharaoh ;
although the command of Pharaoh did not diredt them aright. P ha.
raoh fhall precede his people on the day of refurredtion, and he fhall
lead them into hell fire ; an unhappy way fhall it he which they fhall be led.
They were followed in this life by a curfe, and on the day of refurredlion
miferable Jhall he the gift which fhall be given them. This is a -part of the
hiftories of the cities, which we rehearfe unto thee. Of them there are fame
ftanding *, and others which are utterly demolifhed f. And we treated them
not unjuftly, but they dealt unjuftly with their own fouls: and their gods which
they invoked, befides God, were of no advantage unto them at all, when
the decree of thy Lord came to he executed on them , neither were they any
other than a detriment unto them. And thus was the punifhment of thy Lord
inflicted, when he punifhed the cities which were unjuft ; for his punifh¬
ment is grievous and fevere. Verily herein is a fign unto him who feareth

B b the

a Neither was the people of Lot far diftant from
you ;] For Sodom and Gomorrah were fituate not
a great way from you, and their def!ru£lion
happened not many ages ago ; neither did they
deferve ic, on account of their obftinacy and
wickednefs, much more than your felvcs.

b A man of no power ;] The Arabic word daif,
zueah , fignifying alfo, in the Hamyaritic dialed!.
Hind, fome fuppofe that Shoaib was fo, and that
the Midianites objected that to him, as a de¬
feat which difqualified him for the prophetic
office.

f For the fake of thy family ;] i. e. For the

refpedl we bear to thy family and relations ;
whom we honour as being of our religion, and
not for any apprehenfion wc have of their power
to aflift you again!! us. The original word here
tranflated family , fignifies any number from three
to feven or ten, but not more r.
d See chap. 6. p. 1 13. not. a.
c See chap. 7. p. 128, &c.
f Demolifhed ;] Literally, mozven down ; the
fentencc prefenting the different images of corn
ftanding, and cut down, which is alfo often ufed
by the facred writers.

1 Al Bex daw j.

1 86 Al KORA N. Chap, n,

the puniihment of the laft day : that JhalL be a day, whereon all men fhall ■ be
atlembled, and that ftjall be a day whereon witnefs fhall be born ; we defer it
not, but to a determined time. When that day fhall come, no foul fhall fpeak
to excitfe it felf, or to intercede for another, but by the permifTion of God. Of them
one Jhall be miferable, and another fhall be happy. And they who fhall be mifer-
able, fhall be thrown into hell fire ; there fhall they wail and bemoan themfelves a:
they fhall remain therein fo long as the heavens and the earth fhall endure b ;
except what thy Lord fhall pleafe to remit of their fentence <= ■, for thy Lord ef-
fedteth that which he pleafeth. But they who fhall be happy, JJoall be admitted
into paradife ; they fhall remain therein fo long as the heavens and the earth
endure ; befides what thy Lord fhall pleafe to add unto their blifs ; a boun¬
ty which fhall not be interrupted. Be not therefore in doubt-concerning
that which thefe men worfhip : they worfhip no other than what their fathers
worfhipped before them ; and we will furely give them their full portion, not
in the leaft diminifhed. We formerly gave unto Moses the book of the law,
and dilputes aroie among his people concerning it : and unlefs a previous de¬
cree had proceeded from thy Lord, to bear with them during this life , the
matter had been furely decided between them. And thy people are alfo jealous
and in doubt concerning the Koran. But unto every one of them will thy
Lord render the reward of their works ; for he well knoweth that which
they do. Be thou ftedfaft therefore, as thou haft been commanded •, and
lei him alfo be Jledfafl who fhall be converted with thee •, and tranfgrefs not:
for he feeth that which ye do. And incline not unto thofe who aft un-
juftly, left the lire of hell touch you : for ye have no proteftors, except
God; neither fhall ye be aflifted againfi him. Pray regularly morning and
evening d; and in the former part of the night e, for good works drive away
evils. This is an admonition unto thofe who confider : wherefore perfevere
with patience ; for God fuflereth not the reward of the righteous to perifh. Were
Inch of the generations before you, indued with underftanding and virtue,
who forbad the afting corruptly in the earth, any more than a few only of
thofe whom we delivered P But they who were unjuft followed the delights
which they injoyed hi this world*, and were wicked doers6: and thy Lord

was

a There Jhall they zuail and bemoan themfelves ;]
The two words in the original fignify properly
the vehement drawing in and expiration of one’s
breath, which is ufual to perfons in great pain
and anguifh ; and particularly the reciprocation
of the voice of an afs, when he brays.

b So long as the heavens and the earth Jhall en¬
dure ;] This is not to be ftridtly underftood, as if
either the punifhment of the damned fhould
have an end, or the heavens and the earth fhould
endure for ever ; the expreflion being only ufed
by way of image or comparifon, which needs
not agree in every point with the thing fignified.
^onu:, however, think the future heavens and

earth, into which the prefent fhall be changed,
are here meant 1 .

c See the Prelim Difc. §. TV. p. 92, 93.

d Morning and evening ;] Literally, in the tie 0
extremities of' the day.

c And in the former part of the night ;] That
is, after fun-fet, and before fupper ; when the
Mohammedans fay their fourth prayer, called by
them Salat al moghreb , or the evening prayer2.

* Folhzoed the delights -which they enjoyed in this
world d] Making it their idle bufinefs to pleafe
their luxurious defircs and appetites, and placing
their whole felicity therein.

£ Al Bcidawi fays, that this paflage gives the

re a Ion

1 Al Be id aw 1.

2 Idem,

Chap. 12.

Al K O RAN,

•was not of fuch a difpofition as to deftroy the cities unjuftly % while then-
inhabitants behaved themfelves uprightly. And if thy Lord pleafed, he
would have made all men of one religion : but they fhall not ceafe to dif¬
fer among themfelves, unlefs thofe on whom thy Lord fhall have mercy :
nnd unto this hath he created them •, for the word of thy Lord fhall be ful¬
filled, when be faid , Verily I will fill hell altogether with genii and men. The
whole which we have related of the hiftories of our apoftles do we relate un¬
to thee, that we may confirm thy heart thereby and herein is the truth
come unto thee, and an admonition, and a warning unto the true believers.
Sav unto thofe who believe not, A £t ye according to your condition •, we
farely will a£t according to our duty b : and wait the ijfue ■, for we certainly
wait it alfo. Unto God is known that which is fecret in heaven and earth ;
and unto him fhall the whole matter be referred. Therefore worfhip him,
and put thy truft in him ; for thy Lord is not regardlefs of that which ye do.

reafon why the nations were deftroyed of old ;
viz- for their violence and injuitice, their fol¬
lowing their own lulls, and for their idolatry and
unbelief.

1 Ut/jufly ;] Or, as the commentator juft
named explains it, for their idolatry only, when
they obferved jultice in other refpedts.
b See chap. 6. p. 113, not. a.

CHAP. XII.

Inti tied) Joseph3; revealed at Mecca.

In the name of the moft merciful God.

AL. R. b Thefe are the figns of the perfpicuous book ; which we have

fent down in the Arabic tongue, that peradventure ye might under¬
hand. We relate unto thee a moft excellent hiftory, by revealing unto thee
this Koran c, whereas thou waft before one of tne negligent11. When Jo¬
seph faid unto his father e, O my father, verily I faw in my dream eleven

B b 2 ftars.

a The Kovel Jh , thinking to puzzle Moham¬
med , at the mitigation, and by the direction of
certain JezoiJh Rabbins , demanded of him how
Jacob's family happened to go down into Egypt ;
and that he would relate to them the hiftory of
Jofcphy with all its circumftances : whereupon
he pretended to have received this chapter from
heaven, containing the ftory of that patriarch 1 .
ft is laid, however, to have been rejected by
two Mohammedan l'etls, branches of the Kbarej-
itesy called the A] dr elites and the Maimunians9
as apocryphal and fpurious,

b See the Prelim. Difc. p. 59. (Ac.

c This Koran ;] Or this particular chapter;
For the word Koran , as has been elfe where ob¬
ferved 2, properly fignifying no more than a
reading , or lecture , is often ufed to denote, not
only the whole volume, but any diftinft chapter
or fedlion of it.

d One of the negligent ;] i. e. So far from be¬
ing acquainted with the fjory, that it never fo
much as entred into thy thoughts : a certain ar¬
gument, fays al Beiddzviy that it mull have been
revealed to him from heaven.

c His father ;] Who was Jacoby the fon of
Ifaac , the fon of Abraham ' .

2 Prelim, Dif III. p . 56.

1 Al Be 1 daw 1.

; Al Beidawi, (Ac.

1 88 Al KORAN, Chap. 12.

ftars% and the fun and the moon ; I faw them make obeifance unto* me*
Jacob faid, O my child, tell not thy vifion to thy brethren, left they devife
fome plot againft thee b ; for the devil is a profefled enemy unto man : and
thus, according to thy dream , fhall thy Lord chufe thee, and teach thee the in¬
terpretation of dark fayings c, and he fhall accomplifh his favour upon thee
and upon the family of Jacob, as. he hath formerly accomplifhed it upon thy
fathers Abraham and Isaac-, for thy Lord is knowing and wife. Surely
in the hiftory of Joseph and his brethren there are figns of God’s providence
to the inquifitive ; when they faid to one another , Joseph and his brother*
are dearer to our father than we, who are the greater number : our father
certainly maketh a wrong judgment. IVherefore flay Joseph, or drive him
into fome diftantor defart part of /dearth, and the face of your father fhall be
cleared towards you c and ye fhall afterwards be people of integrity. One
of them f fpoke and faid ; Slay not Joseph, but throw him to the bottom of
the well ; and fome travellers will take him up, if ye do this . They faid,
unto Jacob , O father, why doft thou not intruft Joseph with us, fince we are
fincere well-wifhers unto him ? Send him with us to morrow, into the field ,
that he may divert himfelf, and fport *, and we will be his guardians. Ja¬
cob anfwered. It grieveth me that ye take him away ; and I fear left the wolf
devour himh, while ye are negligent of him. They faid, furely if the wolf
devour him, when there are fo many of us, we fhall be weak indeed \ And
when they had carried him with them, and agreed to fet him at the bot¬
tom of the wellk, they executed their defign: and we fent a revelation unto

him,

account of Mofes, who tells us, that Reuben ad-
vifed them not to kill Jofepb , but to throw him
into a pit privately, intending to releafe him 3 ;
and that afterwards Judah, in Reuben's abfence,
perfuaded them not to let him die in the pit, but
to fell him ip the IJbmaelites 4.

£ That be may divert bimfelf, &c.] Some co¬
pies read, in the firft perfon plural, that we may
divert our /elves, See.

h Left the wolf devour him ;] The reafon why
Jacob feared this beaftin particular, as the com¬
mentators fay, was either becaufe the land was
full of wolves » or elfe becaufe Jacob had dreamed
he faw Jofepb devoured by one of thofe crea¬
tures

1 We /hall be weak indeed ;] i. e. It’ will be
an inftance of extream weaknefs and folly in us,
and we fliall be juitly blamed for his lofs.

k At the bottom of the well.') This well, fay
fome, was a certain well near Jerufal‘e?n, or not
far from the river Jordan ; but others call it the
well of Egypt , or Midi an. The commentators
tells us, that when the fons of Jacob had gotten
Jofepb with them in the field, they began to
abufe and to beat him fo unmercifully, that they

had

1 Idem, ^/Zamakhshari. 2 Idem . 3 Gen . xxxvii. 21, 22, 4 Ibid. v. 26, 27,

' ^/Beipawi, Jaeualo’ddjn, Al Zamakhshari.

* Eleven ftars ;] The commentators give us
the names of thefe ftars, (which I think it need¬
le fs to trouble the reader with,) as Mohammed
repeated them, at the requeil of a Jew , who
thought to intrap him by the queftion 1 .

b Left they devife fome plot againft thee ;] For
they fay, Jacob , judging fivMjofeph's dream por¬
tended his advancement above the reft of the
family, juftly apprehended his brethren’s envy
might tempt them to do him fome mifehief.

c The interpretation of dark fayings ;] That is,
of dreams ; or, as others fuppofe, of the pro¬
found paffages of feripture, and all difficulties
refpe&ing either religion or juftice.

d His brother ;] viz. Benjamin i his brother
by the fame mother.

c The face of your father Jhall be cleared to¬
wards you ;] Or, he will fettle his love wholly
upon you, and ye will have no rival in his fa¬
vour.

£ One of them , &c.] This perfon, as fome fay,
was Judah , the molt prudent and noble-minded
of them all ; or, according to others, Reuben ,
whom the Mohammedan writers call Rubil 2.
And both thefe opinions are fupported by the

Chap, i 2.

Al KORAN :

him*, fay'wgi Thou fhalt hereafter declare this their aftion unto them ; and
they fhall not perceive thee to be Joseph. And they came to their father
at even, weeping, and i aid. Father, we went and ran races with one another b,
and we left Joseph with our baggage, and the wolf hath devoured him ;
but chou wilt not believe us, although we fpeak the truth. And they pro¬
duced his inner garment ftained with falfe blood. anfwered. Nay, but

ye your felves have contrived the thing for your own fakes c : however patience
is moft becoming, and God’s afiiftance is to be implored to enable me to
fupport the misfortune which ye relate. And certain travellers a came, and
fent one e to draw water for them: and he let down his bucket', and faid.
Good news * ! this is a youth. And they concealed him h , that they might fell
him as a piece of merchandize : but God knew that which they did. And

they

had killed him, had not Judah , on his crying out
for help, inftfted on the promife they had made
not to kill him, but to caft him into the well.
Whereupon they let him down a little way ; but
as he held by the fides of the well, they bound
him, and took off his inner garment, defigning
to ftain it with blood, to deceive their father.
Jofeph begged hard to have his garment returned
him, but to no purpofe, his brothers telling him,
with a fneer, that the eleven ftars, and the fun
and the moon might cloath him and keep him
company. When they had let him down half
way, they let him fall thence to the bottom ;
and there being water in the well (tho’ the fcrip-
ture fays the contrary,) he was obliged to get
upon a ftone, on which as he flood weeping, the
angel Gabriel came to him with the revelation
mentioned immediately 1 .

* We fent a revelation unto him •] J°feph be¬
ing then but feventeen years old, Al Beidawi
obferves that herein he refembled John the Bap-
tift and Jesus, who were alfo favoured with the
divine communication very early. The com¬
mentators pretend that Gabriel alfo cloathed him
in the well with a garment of filk of paradife.
For they fay that when Abraham was thrown
into the fire by Nimrod a, he was flripped ; and
that Gabriel brought this garment and put it on
him ; and that from Abraham it defeended to
Jacoby who folded it up and put it into an amu¬
let, which he hung about Jofeph'' s neck, whence
Gabriel drew it out 3.

** And ran races , &c.] Thefe races they ufed
by way of exercife ; and the commentators ge¬
nerally underhand here that kind of race where¬
in they alfo fhewed their dexterity in throwing
darts, which is ftill ufed in the eail.

c Te your felves have contrived the thingy &c.]

7 lid cm. 2 See chap. 21.

* Idem. 6 Idem.

This Jacob had reafon to fufpedl, becaufe when
the garment was brought to him, he obferved,
that tho’ it was bloody, yet it was not torn

d Certain travellers ;J viz. A caravan or com¬
pany travelling from Midian to Egypt , who refl¬
ed near the well, three days after Jofeph had
been thrown into it.

c They fent one to draw watery &c.] The com¬
mentators are fo exafl as to give us the name of
this man, who, as they pretend, was Malec Ebn
Dhor , of the tribe of Khozaah f.

f He let down his bucket ;] And Jofeph , mak¬
ing ufe of the opportunity, took hold of the
cord, and was drawn up by the man.

5 Good news /] The original words are Ta bofh -
ra : the latter of which fome take for the proper
name of the water-drawer’s companion, whom
he called to his affillance ; and then they muft
be tranflatcd, O Bojbra.

h They concealed him% &c.] The ex poll tors are
not agreed whether the proncSun they relates to
Malec and his companions, or to Jofeph' $ bre¬
thren. They? who efpoufe the former opinion
fay, that thofe who came to draw water con¬
cealed the manner of their coming by him from
the refl of the caravan, that they might keep
him to themfelves; pretending that fome people
of the place had given him to them to fell for
them in Egypt. And they who prefer the latter
opinion, tell us, that Judah carried vidluals to
Jofeph every day while he was in the well, but
not finding him there on the fourth day, he ac¬
quainted his brothers with it : whereupon they
all went to the caravan and claimed Jofeph as
their flave, he not daring to difeover that he was
their brother, left fomething worfc fliould befal
him ; and at length they agreed to fell him to
them 6.

3 Al BeIDAWI, Al ZAMAKH SHARI.

4 Al Bu IDAW l

Al KORAN. Chap. 12.

they fold him for a mean price, for a few pence1, and valued him lightly.
And the Egyptian who bought him b laid to his wife c, ufe him honour¬
ably ; peradventure he may be lerviceable to us, or we may adopt him for
our Ion d. Thus did we prepare an eftablifhment for Joseph in the earth
and we taught him the interpretation of dark fayings : for God is well able
to effett his purpofe ; but the greater part of men do not underftand. And
when he had attained his age of ftrength, we beftowed on him wifdom,
and knowledge; for thus do we recompenfe the righteous. And fhe, in
whofe houfe he was, defired him to lie with her ; and fhe fhut the doors and
laid. Come hither. He anfvvered. Goo forbid ! verily my lord' hath made
my dwelling with him eafy ; and the ungrateful fhali not profper. But fhe
reiolved within her felf to enjoy him, and he would have refolved to enjoy
her, had he not feen the evident demonftration of his Lord'. So we turn¬
ed away evil and filthinefs from him, becaufe he was one of our fincere
fervants. And they ran to get one before the other to the door g ; and fhe
rent his inner garment behind. And they met her lord at the door. She
laid, What jhall be the reward of him who feeketh to commit evil in thy
family, but imprifonment, and a painful pmjifhment ? And Joseph faid,
She afked me to lie with her. And a witnefi of her family h bore witnefs,

3 They fold hi m for a me an price , &c.J Name- f Had he not feen the evident demonftration of '
ly twenty, or twenty two dirhems , and thofe Lord;] 'I'hat is, had he not ferioufly con-
not of full weight neither ; for having weighed fidered the filthinefs of whoredom, and the great
one ounce of filver only, the remainder was paid guilt thereof. Some, however, fuppofe that the
by taie, which is the moft unfair way of pay- words mean fome miraculous voice or apparition,
ment 1 . fent by God to divert J ofeph from executing the

b The Egyptian who bought him ;] His name criminal thoughts which began to poffefs him.
was Kit fir, or Itfir, (a corruption of Potiphar ;) For they fay, that he was fo far tempted with
and he was a man of great confideration, being his miftrefs’s beauty and inticing behaviour, that
fuperintendent of the royal treafury he fat in her lap, and even began to undrefs

The commentators fay, that J ofeph came into himfelf, when a voice called to him, and bid him
his fervice at feventeen, and lived with him thir- beware of her ; but he taking no notice of this
teen years ; and that he was made prime miniller admonition, tho’ it was repeated three times, at
in the thirty third year of his age^ and died a't length the angel Gabriel , or, as others will
an hundred and twenty. have it, the figure of his mailer appeared to

They who fuppofe J ofeph was twice fold, dif- him : but the more general opinion is that it was
fer as to the price the Egyptian paid for him : the apparition of his father Jacob , who bit his
fome faying it was twenty dinars of gold, a pair fingers ends, or, as fome write, ftruck him on
of fhoes, and two white garments ; and others, the breafl, whereupon his lubricity pafled out af
that it. was a large quantity of filver, or of gold. the ends of his fingers 3.

c His wife;'] Some call her Rail ; but the For this fable, fo injurious to the character of
name fhe is bell known by, is that of Toleikha. J ofeph, the Mohammedans are obliged to their old
d Or we may adopt him;] Kitfir having no friends the Jews who imagine that he had a
children. It is faid that Jofeph gained his maf- defign to’ lie with his miitrefs, from thefe words
ter’s good opinion fo fuddenly by his counte- of Mrfcs s. And it came to pafs — that Jofeph
nance, which Kitfir , who, they pretend, had went into the houfe to do his buftnefs , &c.
great skill in phyfiognomy, judged to indicate s They ran to the door;] He flying from her,
his prudence and other good qualities. and flic running after to detain him.

t: My lord viz. Kitfir. But others un- h A wittufs of her family ;] viz. A coufin of
derftand it to be fpoken of God. hers, who was then a child in the cradle *.

1 Al Beidawi. 2 Idem. 1 Idem , ^/Zamakhshari, Jallalo’ddin, Yahya. 4 Talttr
Ilabyl. Sed. Najbim , p. 36. V . Bajitolocc. Bib/, Rabb. part. 3. p. 509. s Genef xxxi.x. 1 x •
* Supra citati interpretes .

Chap. 12.

Al KORAN.

faying, If his garment be rent before, fhe fpeaketh truth, and he is a liar:
but if his garment be rent behind, fhe lieth, and he is a fpeaker of truth.
And when her hujband faw that his garment was torn behind, he faid. This
is a cunning contrivance of your fex ; for furely your cunning is great. O
Joseph, take no farther notice of this affair : and thou, O woman, a fk par¬
don for thy crime for thou art a guilty perfon. And certain women faid
publickly a in the city. The noblerjian’s wife afked her lervant to lie with
her : he hath inflamed her bread with his love •, and we perceive her to be in a
manifeft error. And when fhe heard of their fubtle behaviour, fire fent un¬
to them b , and prepared a banquet for them, and ihe gave to each of
them a knife •, and fhe faid unto Joseph, Come forth unto them. And when
they faw him, they praifed him greatly c •, and they cut their own hands d,
and faid, O God ! this is not a mortal ; he is no other than an angel,
deferving the higheft refpedt. And his mijlrefs faid. This is he, for whofe
fake ye blamed me: I afked him to lie with me, but he hath conftantly re-
fufed. But if he do not perform that which I command him, he fhall fure¬
ly be caft into prifon, and he fhall be made one of the contemptible. Joseph
faid, O Lord, . a prifon is more eligible unto me than the crime to which
they invite me *, but unlefs thou turn afide their fnares from me, I fhall
youthfully incline unto them, and I fhall become one of the foolifh. Where¬
fore his Lord heard: him, and turned afide their fnare from him; for he

both heareth and knoweth.
had feen the figns of his

And it feemed good unto them c even after they
tocency, to imprifon him for a time. And there

One of them E faid.

a Certain women, &c.] Thefe women, whofe
tongues were fo free with Zoleikjoas chara&er on
thisoccafion, were five in number, and the wives
of fo many of the king’s chief, officers, viz. his
chamberlain, his butler, his baker, his jailor,
and his herdfman 1 .

b She fent unto them;'] The number of all the
women invited, was forty, and among them were
the five ladies abovementioned 2.

c They praifed him greatly ;] The old Lathi
tranilators have itrangely mi it a ken the fenfc of
the original word aebarnaho , which they render
menftruatce Junt ; and then rebuke Mohammed for
the indecency, crying out demurely in the mar¬
gin, O fexdum & obfeeenum prophet am ! Erpe-
nius 3 thinks that there is not the leaft trace of
inch a meaning in the word ; but he is miftaken:
lor the verb cabara in the fourth conjugation,
which is here ufed, has that import, tho’ the
iubjoining of the pronoun to it here (which pof-
fibly the Latin tranilators did not obferve) abfo-
lutely overthrows that interpretation.

A They cut their own hands ;] Through extreme
Surprize at the wonderful beauty of Jojeph ;

which fur prize Zoleikha forefeeing, put knives
into their hands, on purpofe that this accident
might happen. Some writers have obferved,
on occafion of this paflage, that it is cuftomaiy
in the eaft for lovers to teftify the violence of
their pailion by cutting themfelves, as a fign that
they would fpend their blood in the fervice of
the perfon beloved ; which is true enough, but
I do not find that any of the commentators fup-
pofe thefe Egyptian ladies had any fuch defign.

c It feemed good unto them ;] That is to Kit fir
and his friends. The occafion of JofepIIsim-
prifonment is faid to be, cither that they fufpedl-
ed him to be guilty, notwithftanding the proofs
which had been given of his innocence ; or die
that Zoleikha defired it, feigning, to deceive her
husband, that fhe wanted to have Jofcph remov¬
ed from her fight, till fhe could conquer her paf-
fion by time ; tho’ her real defign was to force
him to compliance.

1 Two of the king's fervauts i] viz. His chief
butler and baker; who were acetified of a defign
to poifon him.

» One of them ;] Namely the butler.

3 In not . ad Hij?. Jofephi

Al Beidawj.

3 Idem.

192 Al KORAN. Chap. 12,

It Teemed to me in my dream that I prefTed wine out of grapes. And the ci¬
ther faid. It Teemed unto me in my dream that I carried bread on my head,
whereoT the birds did eat. Declare unto us the interpretation of our dreams ,
for we perceive that thou art a beneficent perTon. Joseph anfwered. No food'
wherewith ye may be nourifhed, fliall come unto you, but I will declare un¬
to you the interpretation thereof, before it come unto you a. This knowledge
is apart of that which my Lord hath taught me : for I have left the religion
of people who believe not in God, and who deny the life to come; and I
follow the religion of my fathers, Abraham, and Isaac, and Jacob. It
is not lawful for 11s to afibciate any thing with God. This knowledge of
the divine unity hath been given us of the bounty of God towards us, and to¬
wards mankind ; but the greater part of men are not thankful. O my fel-
1-ow-prifoners, are fundry lords better, or the only true and mighty God ?

Ye worfhip not, befides him, other than the names which ye have named b,
ye and your fathers, concerning which God hath lent down no authoritative
proof : yet judgment belongeth unto God alone ; who hath commanded that
ye worfhip none befides him. This is the right religion ; but the greater
part of men know it not. O my fellow - prifoners, verily the one of you
fliall Terve wine unto his lord, as formerly ; but the other fhall be crucified,
and the birds fhall eat from off his head. The -matter is decreed concern¬
ing which ye feek to be informed. And Joseph Taid unto him whom he judg¬
ed to be the perfon who fhould efcape of the two. Remember me in the pre¬
fence of thy lord. But the devil caufed him to forget to make mention of
Joseph unto his lord c ; wherefore he remained in the prifon Tome years d. And
the king of Egtptc{, aid. Verily I Taw in my dream feven fat kine, which -
•feven lean kine devoured, and feven green ears of corn , and other feven withered
ears. O nobles, expound my vi'fion unto me, if ye be able to interpret a
vifion. They anfwered, 'They are confufed dreams ; neither are we fkilled
In the interpretation of fuch kind of dreams. And Joseph's fellow -prifoner

who

a No food wherewith ye may be nourifhed , fhall
come unto you , but I will declare unto you the in¬
terpretation thereof \ before it come unto you .] The
meaning of this paffage feems to be, either that
Jofeph , to fhew he ufed no arts of divination or
aftrology, promifes to interpret their dreams to
them immediately, even before they fhould eat a
Jingle meal ; or elfe, he here offers to prophefy
CO them beforehand, the quantity and quality of
the vi&uals which fhould be brought them, as
a tafle of his skill.

b See chap. 7. p. 123. not. g.
c But the devil caufed him to forget to mention
Jofeph unto his lord ;] According to the expli¬
cation of fome, who take the pronoun him to
j-ciate to Jofeph, this pafTage may be rendred.
But the devil caufed him (i. e. Jofeph) to forget to

make his application unto his Lord ; and to beg the
good offices of his fellow-prifoner for his deliver¬
ance, inftead of relying on God alone, as it be¬
came a prophet, efpecially, to have done 2 .

d Some years ;] The original word fignifying
any number from three to nine, or ten, the com¬
mon opinion is that Jofeph remained in prifon le¬
ven years ; tho* fome fay he was confined no lefs
than twelve years 2.

c Phe king of Egypt ;] This prince, as the
oriental writers generally agree, was Riyan, the
fon of al WaVid the Amalekite 3, who was con¬
verted by Jofeph to the worfhip of the true God,
and died in the life time of that prophet. But
fome pretend that the Pharaoh of Jofeph and of
MofeSy were one and the fame perfon, and that
he lived (or rather reigned) four hundred years

1 Al Beidawi. 2 Idem, Jall alo’jddin.
£>awi. See chap . 7. />. 128. not . a.

3 See the Prelim . Difc. /. S.

4 AIBei-

Chap. 12. Al K 0 R A N. 193

who had been delivered, faid, ('for he remembred Joseph after a certain fpace
of time,) I will declare unto you the interpretation thereof ; wherefore let
me go unto the perfon who will interpret it unto me. • And he went to the
prifon , and faid , O Joseph, thou man of veracity, teach us the interpretation
of feven fat kine, which feven lean kine devoured, and of feven green ears
of corn ; and other feven withered ears, which the king faw in his dream ; that I
may return unto the men who have fent me, that peradventure they may
underftand the fame. Joseph anfwered. Ye fhall fow feven years as ufual :
and the corn which ye fhall reap, do ye leave in its ear % except a little where¬
of ye may eat. Then fhall there come, after this, feven grievous years of fa¬
mine, which fhall confume what ye fhall have laid up as a provifion for the
fame, except a little which ye fhall have kept. Then fhall there come, af¬
ter this, a year wherein men fhall have plenty of rain b, and wherein they
fhall prefs wine and oyl. And when the chief butler had reported this , the king
faid, Bring him unto me. And when the meffenger came unto Joseph , he
faid. Return unto thy lord, and afk of him, what was the intent of the
women who cut their hands c ; for my Lord well knoweth the fnare which
they laid for me And when the women were affembled before the king , he
faid unto them , What was your defign, when ye follicited Joseph to un¬
lawful love ? They anfwered, God be praifed ! we know not any ill of him.

The nobleman’s wife faid. Now is the truth become manifeft : I follicited
him to lie with me ; and he is one of thofe who fpeak truth. And when
Joseph was acquainted therewith he faid , This difcovery hath been made , that
my lord might know that I was not unfaithful unto him in his ablence,
and that God diredleth not the plot of the deceivers. * Neither do I ab- XIII.
folutely juftify my felf * : fince every foul is prone unto evil, except thofe on
whom my Lord fhall fliew mercy, for my Lord is gracious and merciful.

C c And

a Ye /ball leave the corn in the ear , &c-3 To
preferve it from the weevil 1 .

b Wherein men /ball have plenty of rain ;] Not-
withftanding what fome ancient authors write to
the contrary 2, it often rains in winter in the
lower Egypt , and even fnow has been obferved
to fall at Alexandria , contrary to the exprefs af-
fertion of Seneca 3 . In the upper Egypt indeed,
towards the catara6ls of Nile* it rains very fel-
dom 4. Some, however, fuppofe that the rains
here mentioned are intended of thofe which
fhould fall in Ethiopia , and occafion the fwelling
of the Nile , the great caufe of the fertility of
Egypt; or elfe of thofe which fhould fall in the
neighbouring countries, which were alfo affiidied
with famine during the fame time.

c Return unto thy Lord, and ask of him , &c.]
JoJephy it feems, cared not to get out of prifon,
till his innocence was publicity known and de¬

clared. It is obferved by the commentators, that
Jofeph does not bid the meffenger move the king
to inform himfclf of the truth of the affair, but
bids him dire&ly to ask the king, to incite him
to make the proper inquiry with the greater ear-
neitnefs. They alfo obferve that Jofeph takes
care not to mention his miftrefs, out of refpedt
and gratitude for the favours he had received
while in her houfe 5 .

d The fnare which they had laid for me ;] En¬
deavouring both by threats and perfuafions to in-
tice me to commit folly with my miftrefs.

c Neither do I abfolutcly jufify my felf ;] Ac¬
cording to a tradition of Ebn Abbas , * Jofeph had
no fooner fpoken the foregoing words, aiferting
his innocency, than Gabriel faid to him. What
not zohen thou wajl deliberating to lie with her ?
Upon which Jofeph confelfed his frailty 6.

1 Idem . 2 Plato, in Timaeo. Pomp. Mela. 3 Nat. queef? . /. 4.

Defer, of the pyramids, p. 74, &c. Ray V Collection of Travels , 1, z. p. 92.
'UV. ^ Idem, £srV.

4 See Greaves'/
s A l Beidawj,

194 Al KORAN. Chap. 12.

And the king faid, Bring him unto me : I will take him into my own peculiar fer-
vice. And when JosEPHwas brought unto the king , and he had difcourfed with him,
he laid. Thou art this day firmly eftablifhed with us, and /halt be intrufted
with our affairs a. Joseph anfwered, Set me over the ftore-houfes of the land ;
for I will be a fkilful keeper thereof. Thus did we eftablifh Joseph in the land,
that he might provide himfelf a dwelling therein, where he pleafed. We bellow
our mercy on whom we pleafe, and we fuffer not the reward of the right¬
eous to perifh : and certainly the reward of the next life is better, for
thole who believe, and fear God. Moreover Joseph’s brethren came b, and

went

a And when Jofeph was brought unto the king ,
&C.] The commentators fay, that Jofeph being
taken out of prifon, after he had wafhed and
changed his cloaths, was introduced to the king,
whom he faluted in the Hebrew tongue, and on
the king’s asking what language that was, he
anfwered, that it was the language of his fathers.
This prince, they fay, underftood no lefs than
feventy languages, in every one of which he
difcourfed with Jofeph , who anfwered him in the
fame ; at which the king greatly marvelling, de-
fired him to relate his dream, which he did, de-
icribing the moil; minute circumftances : where¬
upon the king placed Jofeph by him on his throne,
and made him his JVaxir, or chief minifter.
Some fay that his mailer Kitfir dying about this
time, he not only fucceeded him in his place,
but, by the king’s command, married the widow,
his late miilrefs, whom he found to be a virgin,
and who bare him Ephraim and Manaffes 1 . So
that according to this tradition, fhe was the fame
woman who is called Afenath by Mofes. This
iuppofed marriage, which authorized their
amours, probably incouraged the Mohammedan
divines to make ufe of the loves of Jofeph and
Zoleikha , as an allegorical emblem of the fpiri-
uml love between the Creator and the creature,
God and the foul ; juft as the Cbriftians apply
the fong of Solomon to the fame myftical pur*
pofe 2.

! Moreover Jofcplw brclhrc?i ca?ney &c.] Jo -
feph, being made Wazir , governed with great
wifdom ; for he not only caufed juftice to be im¬
partially ndminiftred, and incouraged the people
to indullry and the improvement of agriculture
during the feven years of plenty, but began and
perfected feveral works of great benefit; the na¬
tives at this day aferibing to the patriarch Jofeph
almult all the ancient works of public utility
throughout the kingdom; as particularly the ren¬
dering the province of al Feyyum, from a {landing

pool or marfh, the moft fertile and beft cultivat-
ed land in all Egypt 5 . When the years of famine
came, the efFefts of which were felt not only in
Egypt , but in Syria and the neighbouring coun¬
tries, the inhabitants were obliged to apply to
Jofeph for corn, which he fold to them, firll for
their money, jewels, and ornaments, then for
their cattle, and lands, and at length for their
perfons ; fo that all the Egyptians in general be¬
came Haves to the king, tho’ Jofeph , by his con-
fen t, foon releafed them, and returned them their
fubftance. The dearth being felt in the land of
Canaan , Jacob fent all his Ions, except only Ben¬
jamin , into Egypt for corn. On their arrival,
Jofeph (who well knew them) asked them who
they were, faying he fufpedled them to be fpies ;
but they told him they came only to buy provi-
fions, and that they were all the fons of an an¬
cient man, named Jacob , who was alfo a pro¬
phet. Jofeph then asked how many brothers
there were of them; they anfwered. Twelve;
but that one of them had been loft in a defart.
Upon which he enquired for the eleventh bro¬
ther, there being no more than ten of them
prefent. They faid, he was a lad, and with their
father, vvhofe fondnefs for him would not fuffer
him to accompany them in their journey. At
length Jofeph asked them, who they had to
vouch for their veracity ; but they told him they
knew no man who could vouch for them in Egypt.
Then, replied he, one of you fhall flay behind
with me as a pledge, and the others may return
home with their proviftons ; and when ye come
again, ye fhall bring your younger brother with
you, that I may know ye have told me the truth.
Whereupon, it being in vain to difpute the mat¬
ter, they call lots who fhould ilay behind, and
the lot fell upon Simeon. When they departed,
Jofeph gave each of them a camel, and another
for their brother +.

1 Idem , Kitab tap a sir, iff c. 2 V. D’Herbelot, B ibl. Orient . art . Joufouf. 3 V. Go¬
bi 1 not. in Alfragan. p. 175, &c. Kircii er. Oedip . /Egypt. voL 1. />. 8. Lucas, Coy . tern. ii. P-

P- 53* * ^/Beidawi.

Chap. 12. Al KORAN. 195

went in unto him ; and he knew them, but they knew not him. And when
he had furnilhed them with their provifions, he faid. Bring unto me your
brother, the fon of your father : do ye not fee that I give full meafure,
and that I am the moft hofpitable receiver of guefts ? But if ye bring him
not unto me, there fhall be no corn meafured unto you from me, neither
jhall ye approach ?ny prefence. They anfwered. We will endeavour to ob¬
tain him of his father, and we will certainly perform what thou requirejl.
And Joseph faid to his fervants. Put their money * which they have paid for
their corn , into their facks, that they may perceive it, when they fhall be
returned to their family : peradventure they will come back unto us. And
when they were returned unto their father, they faid, O father, it is forbid¬
den to meafure out corn unto us any more , unlefs we carry our brother Ben.
jamin with us : wherefore fend our brother with us, and we fhall have corn
meafured unto us ; and we will certainly guard him from any mifchance.
Jacob anfwered. Shall I truft him with you with any better fuccefs than I
trailed your brother Joseph with you heretofore ? But God is the belt
guardian •, and he is the moil merciful of thofe who fhew mercy. And when
they opened their provifions, they found their money had been returned un¬
to them ; and they faid, O father, what do we defire farther ? this our
money hath been returned unto us: we will therefore return, and provide corn
for our family : we will take care of our brother and we fhall receive a
camel’s burthen more than we did the laft time. This is a fmall quantity1*.
Jacob faid, I will by no means fend him with you, until ye give me a
foie mn promife, and fwear by God that ye will certainly bring him back
unto me, unlefs ye be encompafled by fome inevitable impedwient. And when
they had given him their folemn promife, he faid, God is witnefs of what
we fay. And he faid. My fons, enter not into the city by one and the fame
gate ; but enter by different gates. But this precaution will be of no advan¬
tage unto you againft the decree of God j for judgment belongeth unto God
alone : in him do I put my truft, and in him let thofe confide who feek in
whom to put their truft. And when they entred the city , as their father had
commanded them, it was of no advantage unto them againft the decree of
God ; and the fame ferved only to fatisfy the defire of Jacob’s foul, which he
had charged them to perform : for he was indued with knowledge of that which
we had taught him j but the greater part of men do not underftand. And
when they entred into the prefence of Joseph, he received his brother

C c 2 Ben..

a Their ?noney The original word fignifying not fufficient for the fupport of their families, fo
not only money, but alfo goods bartered or giv- that itwasneceifary forthem to take another jour-
en in exchange for other merchandize, fome ney ; or elfe, that a camel’s load more or lefs was
■commentators tell us, that they paid for their but a trifle to the king of Egypt. Some fuppofe
corn, not in money, but in Ihoes and drefTed thefe to be the words of Jacob , declaring it was
skins 1 . too mean a confideration to induce him to part

b This is a fmall quantity .] The meaning may with his fon.
be, either that the corn they now brought was

3 Al Beii>aws.

196 Al KORAN. Chap. 12

Benjamin as his gueft, and faid, Verily I am thy brother • : be not
therefore afflidted for that which they have committed againft us. And when he
had furnifhed them with their provifions, he put his cup b in his brother
Benjamin's fack. Then a cryer cried after them faying, O company of
travellers, ye are furely thieves. They faid, (and turned back unto them,)
What is it that ye mifs ? They anfwered. We mifs the prince’s cup : and
unto him who fhall produce it, (hall he given a camel’s load of corn ; and I
will be furety for the fame. Joseph's brethren replied. By God, ye do well
know, that we come not to adt corruptly in the landc, neither are we
thieves. The Egyptians faid. What fhall be the reward of him, who fhall
appear to have ftolen the cup , if ye be found liars ? Joseph's brethren an-
fwered, As to the reward of him, in whofe fack it fhall be found, let him
become a bondman in fatisfadlion for the fame : thus do we reward the un-
juft, who are guilty of theft d. Then he began by their facks, before he
fearched the fack of his brother e ; and he drew out the cup from his brother’s
fack. Thus did we furnifh Joseph with a ftratagem. It was not lawful
for him to take his brother for a bondman , by the law of the king of E-
gtpt( had not God pleafed to allow it, according to the offer of his brethren.
We exalt to degrees of knowledge and honour whom we pleafe : and there is
one who is knowing above all thofe who are indued with knowledge. His
brethren faid. If Benjamin be guilty of theft, his brother Joseph hath been
alfo guilty of theft heretofore g. But Joseph concealed thefe things in his mind,

and

a He received bis brother Benjamin as his gueft.
Sc c.] It is related that Jofeph , having invited his
brethren to an entertainment, ordered them to
be placed two and two together ; by which
means Benjamin, the eleventh, was obliged to fit
alone, and buriting into tears, faid. If my bro¬
ther ‘Jofeph were alive, he would have fat with
me. Whereupon Jofeph ordered him to be feat-
ed at the fame table with himfelf, and when the
entertainment was over, difmifled the reft, or¬
dering that they fhould be lodged two and two
in a houfe, but kept Benjamin in his own apart¬
ment, where he paired the night. The next day
Jofeph asked him, whether he would accept of
himfelf for his brother, in the room of him whom
he had loft; to which Benjamin replied. Who
can find a brother comparable unto thee ? yet
tb'ju art not the Jon of Jacob and Rachel. And
upon this Jofeph difeovered himfelf to him 1 .

b His cup ;] Some imagine this to be a meafure
holding a Sad (or about a gallon,) wherein they
ufed to meafure corn, or give water to the beafts.
But others take it to be a drinking-cup of filver,
or gold.

L 7 c well know that we came not to all corruptly ,
Sc c . ] Both by our behaviour among you, and
vur bringing again our money which was return¬

ed to us without our knowledge.

d Thus do we reward thofe who are guilty of
theft ;] This was the method of punifhing theft
ufed by Jacob and his family : for among the
Egyptians it was punifhed in another manner.

c He began by their facks , &c.] Some fuppofe
this fearch was made by the perfon whom Jofeph
fent after them ; others by Jofeph himfelf, when
they were brought back to the city.

* It was not law ful for hi?n to take his brother
for a bon dm cm by the law of Egypt;] For there
the thief was not reduced to fervitude, but was
fcourged, and obliged to rcltore the double of
what he had ftolen

s His brother Jofeph hath been guilty of theft
heretofore ;] The occafion of this fufpicion, it is
faid, was, that Jofeph having been brought up
by his father's lifter, fhe became fo fond of him,
that when he grew up, and Jacob defigned to
take him from her, fhe contrived the following
ftratagem to keep him. Having a girdle which
had once belonged to Abraham , fhe girt it about
the child, and then pretending fhe had loft it,
caufed ftrift fearch to be made for it ; and it be¬
ing at length found on Jofeph , he was adjudged,
according to the above mentioned law of the fa¬
mily, to be delivered to her as her property.

Some,

2 Idem,. Jallalo’ddin.

1 Al Beidawi,

12.

Al KORAN i

and did not difcover them unto them : and he faid within himfelf Ye are
in a worfe condition than us two » and God beffc knoweth what ye difcourfe
about. They faid unto Joseph , Noble lord. Verily this lad hath an aged fa¬
ther ; wherefore take one of us in his Head ; for we perceive that thou art
a beneficent perfon. Joseph anfwered, God forbid that we fhould take any
other than him with whom we found our goods *, for then Jhould we cer¬
tainly he unjuft. And when they defpaired of obtaining Benjamin, they re¬
tired to confer privately together. And the elder of them * faid. Do ye not
know that your father hath received a folemn promife from you, in the name
of God ; and how perfidioufly ye behaved heretofore towards Joseph ?
Wherefore I will by no means depart the land of Egypt, until my father
give me leave to return unto him , or God maketh known his will to me ;
for he is the beft judge. Return ye to your father, and fay, O father, verily
thy fon hath committed theft ; we bear witnefs of no more than what we
know, and we could not guard againft what we did not forefee: and do thou
inquire in the city, where we have been, and of the company of merchants,
with whom we are arrived, and thou wilt find that we fpeak the truth. And
when they were returned , and had fipoken thus to their father, he faid. Nay
but rather ye your felves have contrived the thing for your own fakes : but
patience is moft proper for me ; peradventure God will reftore them all b
unto me •, for he is knowing and wife. And he turned from them and faid.
Oh how am I grieved for Joseph ! And his eyes became white with mourn¬

ing c, he being oppreffed with deep forrow.

Jos

excefijive afiliflion. He

be brought to death’s door, or

fent my grief, which I am not able to contain, and my forrow unto God;
but I know by revelation from God that which ye know notd. O my fons.

and defpair not of the

mercy of God •, for none defpaireth of God’s mercy, except the unbelieving
people. JVherefiore Joseph's brethren returned into Egypt; and when they
came into his prefence they faid. Noble lord, the famine is felt by us and
our family, and we are come with a fmall fum of money e : yet give unto

Some, "however, fay that Jofeph actually dole an
idol of gold, which belonged to his mother’s fa¬
ther, and deftroyed it ; a dory probably taken
from Rachel's Healing the images of Laban : and
others tell us that he once Hole a goat, or a hen,
to give to a poor man 1 .

u The elder of them ;] viz. Reuben. But fome
think Simeon, or Judah to be here meant ; and
inlfead of the elder, interpret it, the mojl prudent
of them.

ll Peradventure God will re /l ore them all, &c.]
i. e. Jofeph , Benjamin, and Simeon •

' His eyes became white ;] That is, the pupils
loft their deep blacknefs, and became ot a pearl
colour, (as happens in fuffufions,) by his conti¬

nual weeping ; which very much weakened his
fight, or, as fome pretend, made him quite blind2.

d 1 knozo by revelation from God, that which
ye knozo not ;] viz. That Jofeph is yet alive ; of
which fome tell us he was allured by the ange)
of death in a dream ; tho’ others fuppole he de¬
pended on the completion of Jofeph"' s dream,
which muft have been fruftrated, had he died
before his brethren had bowed down before
him

c ^ fmall fu?n of money ;] Their money being
clipped and adulterated. Some, however, imagine
they did not bring money, but goods to barter*
fuch as wool and butter, or other commodities*
of fmall value *m

1 Jallalo’ddin.

2 Al Beidawi.

3 Idem.

* Id an.

Al KORAN.

alms-givers.

us full meafure, and bellow corn upon us as alms •, for God rewardeth the

Joseph faid unto them , Do ye know what ye did unco Joseph
her, when ye were ignorant of the conferences thereof a ? They
rt thou really Joseph15? He replied, lam Joseph j and this is
Now hath God been gracious unto us. For whofo feareth Go/j,
and perfevereth with patience, Jhall at length find relief •, fince God will not
fuller the reward of the righteous to perifli. They faid. By God, now hath
God chofen thee above us ; and we have furely been Tinners. Joseph

ed, Let there be no reproach caft
he is the moll merciful of thofe who fliew mercy.

anfwered, P.
mv brother.

inner garment c,
fight : and then com

God forgiveth you ; for

Depart ye with this my
and throw it on my father’s face ; and he fhall recover his
unto me with all your family. And when the com-

as departed f
thofe -who 10 e

although ye think that I dote. They anfwered, By God, thou

Joseph d

art in thy old miftake*.
with Joseph^ inner garment , he 1 1
eye-fight. And Jacob faid. Did
that which ye knew not ?

But when the mefienger of good tidings f was come

I not tell you that I knew from God,
They anfwered, O father, afk pardon of our
fins for us, for we have furely been finners.

Pie replied, I will furely afk
pardon for you of my Lord s ; for he is gracious and merciful. And when
Jacob and bis family arrived in Egypt , and were introduced unto Joseph,
he received his parents unto him h, and laid. Enter ye into Egypt, by God’s
favour, in full fecurity. And he raifed his parents to the feat of fate, and

they

» Do ye know zohat ye did unto Jofeph and bis
brother, &c.] The injury they did Benjamin ,
was the feparating him from his brother ; after
which they kept him in fo great fubje&ion, that
he durft not fpeak to them, but with the utmoft
-fubmiflion. Some fay that thefe words were oc-
cafioned by a letter which Jofeph' s brethren deli¬
vered to him from their hither, requefting the
releafement of Be?ja?nin, and by their reprefent-
ing his extreme affli&ion at the lofs of him and his
brother. The commentators obferve that Jofeph ,
to excufe his brethren’s behaviour cowards him,
attributes it to their ignorance, and the heat of
youth 1 .

b Art thou really Jofeph ?] They fay that this
queftion was not the effedt of a bare fufpicion
that he was Jofeph , but that they actually knew
him, cither by his face and behaviour, or by his
foreteeth, which he (hewed in fmiling, or eli'e by
putting off his tiara, and difeovering a whitifli
mole on his forehead

c My inner garment ;] Which the commenta¬
tors generally fuppofe to be the fame garment
with which Gabriel invelled him in the well ;

which having originally come from paradife,
had prefer ved the odour of that place, and was
of fo great virtue as to cure any diltemper in die
perfon who was touched with it b

d I perceive the fmell of Jofeph ;] This was
the odour of the garment abovemen tioned,
brought by the wind to Jacoby who fmelc it, as
is pretended, at the diftance of eighty para-
fangs 4 ; or, as others will have, three, or eight
day s journey off 5 .

c Thou art in thy old tnijlake ;] Being led into
this imagination by thy exceflive love of Jofeph.

f The ??iejfengcr of good tidings ;] viz. Judah 5
who as he had formerly grieved his father, by bring¬
ing him Jofeph' s coat itained with blood, now re¬
joiced him as much, by being the bearer of this
vert, and the news of Jofeph' s profperity b
* I will ask pardon for you, &c.] Deferring
it, as fome fancy, till he ihould fee Jofeph , and
have his confent.

h His parents ,] viz. His father, and Leah , his
mother’s filter, whom he looked on as his mo¬
ther, after Rachel's death 7.

A l Beidazvi tells us, that Jofeph fent carriages

and

1 Idem .
.Bezdawi.

z Idem.
7 Idem .

3 Idem* Jallalo’ddin
See Genef xxxvii. .io.

4 Idem

Jallalo’ddin

* Al

Chap. 12. Al KORAN. 199

they> together with his brethren , fell down and did dbeifance unto him*. And
he faid, O my father, this is the interpretation of my vifion, which I faw
heretofore : now hath my Lord rendred it true. And he hath furely been
o-racious unto me, fince he took me forth from the prifon, and hath brought
you hither from the defart *, after that the devil had fown difcord between
me and my brethren : for my Lord is gracious unto whom he pleafeth ; and
he is the knowing, the wife God. O Lord, thou haft given me a part of the
kingdom, and haft -taught me the interpretation of dark fayjngs. The Crea¬
tor 'of heaven and earth ! thou art my protedtor in this world, and in that
which is to come : make me to die a Modem, and join me with the right¬
eous b. This is a fecret hiftory, which we reveal unto thee, O Mohammed,
although thou waft not prefent with the brethren of Joseph , when they con¬
certed their defign, and contrived a plot againjl him. But the greater part
of men, although thou earned! y deftre it, will not believe. Thou (halt not
demand of them any reward for thy publi/hing the Koran it is no other than
an admonition unto all ere. a tit res. And how many figns foever there be of
the being, unity, and providence of Goo , in the heavens and the earth ; they
will pals by them, and will retire afar off from them. And the greater
part of them believe not in God, without being alfo guilty of idolatry c. Do they
not believe that fome overwhelming affliction Avail fall on them, as a punifti-
ment from God ; or that the hour of judgment fhall overtake them fuddenly,
while they confider not its approach ? Say unto thofe of This is

my way : 1 invite you unto God, by an evident demonftration ; loth I and
he who followeth me •, and, praife be unto God! I am not an idolater. We
lent not any apofiles before thee, except men, unto whom we revealed our
will, and whom we ch of e out of thofe who dwelt in cities'5. Will they not
go through the earth, and fee what hath been the end of thofe who have pre¬
ceded

and provisions for his father, and his family ;
and that he and the king of Egypt went forth to
meet them. He adds, that the number of the chil¬
dren of I [me /, who entred Egypt with him, was
feventy two ; and that when they were led out
thence by Mofes , they were increaied to fix hun¬
dred thoufnnd live hundred and feventy men and
upwards, befidcs the old people and children.

And he rat fed his parents to the feat of fate,
and they , together with his brethren , fell dozen and
did obeifance unto him.'] A tiunfpofition is fup-
poled to be in thefe words, and that he fcated
his father and mother after they had bowed down
to him, and not before 1 .

L‘ The Mohammedan authors write, that Jacob
dwelt in Egypt twenty four years, and at his
death ordered his body to be buried in Palejline
by h is father, which Jofeph took care to per¬
form ; and then returning into Egypt , died twen-
three years after. They add, that fuch high

difputes arofe among the Egyptians, concerning
his burial, that they had like to have come to
blows ; but at length they agreed to put his body
into a marble coffin, and to link it in the Nile »
out of a fuperftitious imagination, that it might
help the regular incrcafe of the river, and de¬
liver them from famine, for the future : but
when Mofes led the Ifraelitcs out of Egypt, he
took up the coffin, and carried Jofrpb's bones
with him into Canaan, where he buried them by
his ancedors 2.

c Without being alfo guilty of idolatry ;] For
this crime Mohammed charges not only on the
idolatrous Meccans , but alio on the Jczvs ana
Cbriftians ; as has been already obferved more
than once.

d Of thofe who dwelt in cities ;] And not of
the inhabitants of the defarts ; be ca ufe the for¬
mer are more knowing and companionate, and
the latter more ignorant and hard-hearted

3 Idem . See the Prelim- Difc. V I. p. 50.

1 Idem.

2 Idem.

200 Al KORAN . Chap. 13,

ceded them ? But the dwelling of the next life fhall furely be better for thofe
who fear God. Will they not therefore underftand ? Their pre dec effors were
born with for a time, until, when our apoftles defpaired of their converjion, and
they thought that they were liars, our help came unto them, and we delivered
whom we plealed •, but our vengeance was not turned away from the wick¬
ed people. Verily in the hiftories of the prophets and their people there is
an inftrudtive example unto thofe who are indued with underftanding. <The
Koran is not a new invented fidtion ; but a confirmation of thofe fcriptures
\vhich have been revealed before it, and a diftindt explication of every thing
neceffary, in refpedl either to faith or practice, and a direction and mercy un¬
to people who believe.

CHAP. XIII.

Inti tied) Thunder a ; revealed at Mecca15.

In the name of the moft merciful God.

AL.M. R. e. Thefe are the figns of the book of the Koran: and that

which hath been fent down unto thee from thy Lord, is the truth *,
but the greater part of men will not believe. It is God who hath raifed the
heavens without vifible pillars ; and then afcended his throne, and compelled
the fun and the moon to perform their fervices : every of thefheavenly bodies
runneth an appointed courfe. He ordereth all things. He fheweth his figns
diftindlly, that ye may be allured ye muft meet your Lord at the lajl day.
It is he who hath ftretched forth the earth, and placed therein ftedfaft moun¬
tains, and rivers ; and hath ordained therein of every fruit two different kinds d.
He caufeth the night to cover the day. Herein are certain figns unto people
who confider. And in the earth are tradls of land of different natures c, though
bordering on each other ; and alfo vineyards, and feeds, and palm-trees fpring-
ing feveral from the fame root, and fingly from diftindt roots. They are
watered with the fame water, yet we render fome of them more excellent
than others to eat. Herein are furely figns unto people who underftand. If thou
doft wonder at the inf dels denying the refurrediion , furely wonderful is their fay¬
ing, After we fhall have been reduced to duft, ftiall we be reftored in a new
creature? Thefe are they who believe not in their Lord; thefe fhall have

collars

* This word occurs in the next page.
h Or, according to fome copies, at Medina .
c The meaning of thefe letters is unknown.
Or feveral conjedlurai explications which are
given of them, the following is one ; 1 am the
vrofl wife and knowing God.

d Two different kinds ;] As fweet and four,
black and white, fmall and large, &c 1 .

c Lands of different nature ;] Some trails being
fruitful and others barren, fome plain and others
mountainous, fome proper for corn and others
for trees, &c 2.

1 Idem , Jallalo’ddin,

2 I idem.

201

Chap. 13. Al KORAN,

collars on their necks % and thefe Jhall be the inhabitants of hell fire : therein
fhall they abide for ever. They will afk of thee to haftenevil rather than good b:
although there have already been examples of the divine vengeance before
them. Thy Lord is furely indued with indulgence towards men, notwith-
Handing their iniquity •, but thy Lord is alfo fevere in punifhing. The infi¬
dels fay, Unlefs a fign be fent down unto him from his Lord, we will not be¬
lieve. Thou art commiffioned to be a preacher only, and not a worker of mira¬
cles : and unto every people hath a director been appointed. God knoweth what
every female beareth in her womb ; and what the wombs want or exceed
of their due time , or number of young. With him is every thing regulated ac¬
cording to a determined meafure. He knoweth that which is hidden, and
that which is revealed. He is the great, the moft high. He among you who
concealeth his words, and he who proclaimeth them in public ; he alfo who
feeketh to hide himfelf in the night, and he who goeth forth openly in the day,
is equal in refpeff to the knowledge of God. Each of them hath angels mutu¬
ally fucceeding each other, before him, and behind him ; they watch him by
the command of God c. Verily God will not change his grace which is in men,
until they change the difpofition in their fouls by fin. When God willeth evil on
a people, there fhall be none to avert it ; neither fhall they have any protedtor
befide him. It is he who caufeth the lightening to appear unto you, to Jlrike

fear, and to raife hoped, and who formeth the pregnant clouds. The thunder
celebrateth his praife e, and the angels alfo* for fear of him. He fendeth his
thunderbolts, and flriketh therewith whom he pleafeth, wllile they difpute con¬
cerning God f s for he is mighty in power. It is he who ought of right to be

D d invoked 5

a Thefe floall have collars on their necks ;] The
collar here mentioned is an engine fomething
like a pillory, but light enough for the criminal
to walk about with. Befides the hole to fix it on
the neck, there is another for one of the hands,
which is thereby fattened to the neck x. And
in this manner the Mohammedans fuppofe the re¬
probates will appear at the day of judgment x.
Some underftand this paflage figuratively, of the
infidels being bound in the chains of error and
obttinacy 3.

b They will ask of thee to haflen evil rather than
good ;] Provoking and daring thee to call down
the divine vengeance on them for their impeni-
tcncy.

c Seethe Prelim. Difc. §. IV. p. 72.
d To raife hope ;] Thunder and lightening be¬
ing the fign of approaching rain ; a great blefling,
in the eaftern countries more efpecially.

c The thunder celebrateth his praife ;] Or caufeth
thofe who hear it, to praife him. Some commenta¬
tors tell us, that by the word thunder , in this place,

is meant the angel who prefides over the clouds, and
drives them forwards with twitted fheets of fire 4.

f While they difpute concerning God.] This
paflage was revealed on the following occafion.
Amer Ebn al Tfail , and Arbad Ebn Rabiah , the
brother of Lab id , went to Mohammed with an in¬
tent to kill him ; and Amer began to difpute with
him concerning the chief points of his dodlrine,
while Arbad , taking a compafs, went behind him
to difpatch him with his fword : but the prophet
perceiving his defign, implored Gob’s protec¬
tion ; whereupon Arbad was immediately ttruck
dead by thunder, and Amer was ttruck with a
pettilential boil, of which he died in a fliort time,
in a miferable condition U

Jallald'ddi?:, however, tells another ttory,
faying that Mohammed having fent one to invite
a certain man to embrace his religion, the perfon
put this quettion to the millionary, Who is this
apoJHc , and what is God? is he of gold , or
of fiver , or of brafs ? Upon which a thunderbolt
ttruck off his skull, and killed him.

1 V. Chardin, Voy . de Perfe , T, 2. p. 229.

4 Idem , J all alo’ddin. s Al Bfidawi.

Ee penile p. 99.

2 See chap. 5. p. 91. > Al Beidawi.

V, Go mi, not, 1 n A d ag : a Arab, a, fit v/ . ad Gram,

200 K 0 JR A II. Chap, i 3,

ceded them ? But the dwelling of the next life fhalt furely be better for thofe
who fear God . "Will they not therefore underftand ? Their predeceffors were
born with for a time , until, when our apoftles defpaired of their converfion , and
they thought that they were liars, our help came unto them, and we delivered
whom we pleated j but our vengeance was not turned away from the wick¬
ed people. Verily in the hiftories of the prophets and their people there is
an inftrudtive example unto thofe who are indued with underftanding. The
Koran is not a new invented fiction ; but a confirmation of thofe fcriptures
\vhich have been revealed before it, and a diftincft explication of every thing
neceffary , in refpett either to faith or practice, and a direction and mercy un¬
to people who believe.

CHAP. XIII.

Inti tled> Thunder a ; revealed at M e c c ab.
In the name of the moft merciful God.

AL.M. R. c. Thefe are the figns of the book of the Koran : and that

which hath been fent down unto thee from thy Lord, is the truth ;
but the greater part of men will not believe. It is God who hath raifed the
heavens without vifible pillars ; and then afcended his throne, and compelled
the fun and the moon to perform their fervices : every of thejoeavenly bodies
runneth an appointed courfe. He ordereth all things. He fheweth his figns
diftindfly, that ye may be alfured ye mult meet your Lord at the laft day.
Jt is he who hath ftretched forth the earth, and placed therein ftedfaft moun¬
tains, and rivers ; and hath ordained therein of every fruit two different kinds d.
He caufeth the night to cover the day. Herein are certain ligns unto people
who confider. And in the earth are tracts of land of different natures % though
bordering on each other ; and alfo vineyards, and feeds, and palm-trees fpring-
ing feveral from the fame root, and fingly from diftindt roots. They are
watered with the fame water, yet we render fome of them more excellent
than others to eat. Herein are furely figns unto people who underltand. If thou
doft wonder at the infidels denying the refurredlion, furely wonderful is their fay¬
ing, After we fhall have been reduced to duft, fhall we be refiored in a new
creature ? Thefe are they who believe not in their Lord > thefe fhall have

collars

* This word occurs in the next page.
h Or, according to fome copies, at Medina .
c The meaning of thefe letters is unknown.
Of feveral conjectural explications which are
given of them, the following is one ; I am the
vjofi wife and knowing God.

d Two different kinds ;] As fweet and four,
black and white, fmall and large, tsfr x.

c Lands of different nature ; ] Some trails being
fruitful and others barren, fome plain and others
mountainous, fome proper for corn and others
for trees, &c

1 Idem, Jallalo’dd.in,

1 I idem.

20 T

Chap. 13. Al KORAN.

collars on their necks % and thefe Jhall be the inhabitants of hell fire : therein
fhall they abide for ever. They will afk'of thee to haftenevil rather than good b:
although there have already been examples of the divine vengeance before
them. Thy Lord is furely indued with indulgence towards men, notwith-
{landing their iniquity •, but thy Lord is alfo fevere in punifhing, The infi¬
dels fay, Unlefs a fign be fent down unto him from his Lord, we will not be¬
lieve. Thou art commiffioned to be a preacher only, and riot a worker of mira¬
cles : and unto every people hath a director been appointed . God knoweth what
every female beareth in her womb ; and what the wombs want or exceed
of their due time , or number of young. With him is every thing regulated ac¬
cording to a determined meafure. He knoweth that which is hidden, and
that which is revealed. He is the great, the moft high. He among you who
concealeth his words, and he who proclaimeth them in public ; he alfo who
feeketh to hide himfelf in the night, and he who goeth forth openly in the day,
is equal in refpeft to the knowledge of God. Each of them hath angels mutu¬
ally fucceeding each other, before him, and behind him ; they watch him by
the command of God c. Verily God will not change his grace which is in men,
until they change the difpofition in their fouls by fin. When God willethevil on
a people, there fhall be none to avert it •, neither fhall they have any protedtor
befide him. It is he who caufeth the lightening to appear unto you, to ftrike
fear, and to raife hope d, and who formeth the pregnant clouds. The thunder
celebrateth his praife % and the angels al/o> for fear of him. He fendeth his
thunderbolts, and ftriketh therewith whom he pleafeth, wllile they difpute con¬
cerning God f b for he is mighty in power. It is he who ought of right to be

D d invoked ;

a Thefe fhall have collars on their necks ;] The
collar here mentioned is an engine fome thing
like a pillory, but light enough for the criminal
to walk about with. Befides the hole to fix it on
the neck, there is another for one of the hands,
which is thereby fattened to the neck 1 . And
in this manner the Mohammedans fuppofe the re¬
probates will appear at the day of judgment2.
Some underfland this pafTage figuratively, of the
infidels being bound in the chains of error and
obftinacy 3 .

b They zuill ask of thee to haflen evil rather than
good ;] Provoking and daring thee to call down
the divine vengeance on them for their impeni-
tency.

c See the Prelim. Difc. §. IV. p. 72.
d To raife hoped] Thunder and lightening be¬
ing the fign of approaching rain ; a great blefling,
in the eaftern countries more efpecially.

c The thunder celebrateth his praife ;] Or caufeth
thofewho hear it, to praife him. Some commenta¬
tors tell us, that by the word thunder , in this place.

is meant the angel who prefides over the clouds, and
drives them forwards with twilled fheets of fire
f While they difpute concerning God.] This
paflage was revealed on the following occafion.
Amer Ebn al Tfail, and Arbad Ebn Rabiab, the
brother of Lab id , went to Moham?ned with an in¬
tent to kill him ; and Amer began to difpute with
him concerning the chief points of his dodlrine,
while Arbad , taking a compafs, went behind him
to difpatch him with his fword : but the prophet
perceiving his defign, implored God's protec¬
tion ; whereupon Arbad was immediately ilruck
dead by thunder, and Amer was ftruck with a
peflilential boil, of which he died in a fhort time,
in a miferable condition

Jallaldddin, however, tells another ttory,
faying that Mob amine d having fent one to invite
a certain man to embrace his religion, the perfon
put this queftion to the millionary. Who is this
apoftle, and what is God? is he of gold, or
of fiver , or of brafs ? Upon which a thunderbolt
itruck off his skull, and killed him.

7 V. Chardin, Voy . de
Idem , Jallalo'ddin.
Er penii, />. 99.

Per/?, T. 2. p. 229.

'i Al Bfidawi.

2 See chap. 5. p. 91. 3 ^/Beidawj.

V. Go* 11, not % ill h \ chfjt cc% ihl C

202 Al KORAN. Chap, ij,

invoked •, and the idols which they invoke befides him, {hall not hear them at
all •, otherwife than as he is heard , who ftretcheth forth his hands to the water
that it may afcend to his mouth, when it cannot afcend thither : the fupplica-
tion of the unbelievers is utterly erroneous. Whatfoever is in heaven and on
earth worfhippeth God, voluntarily or of force* and their fhadows alfo ,
morning and evening b. Say, Who is the Lord of heaven and earth? An-
fwer, God. Say, Have ye therefore taken unto your fel-ves protestors befide
him, who are unable either to help, or to defend themfelves from hurt ? Say,
Shall the blind and the feeing be efteemed equal ? or (hall darknefs and light be
accounted the fame ? or have they attributed companions unto God who have
created as he hath created, lo that their creation bear any refemblance unto
his ? Say,- God is the creator of all things he is the one, the victorious Go d.
He caufeth water to defcend from heaven, and the brooks flow according to
their refpeClive meafure, and the floods bear the floating froth : and from
the metals which they melt in the fire, feeking to caft ornaments or vefiels for
ufe , there arifeth a fcum like unto it. Thus God fetteth forth truth and vanity.
But the fcum is thrown off, and that which is ufeful to mankind remainech
on the earth. Thus doth God put forth parables. Unto thofe who obey
their Lord fhall be given the moft excellent rezvard : but thofe who obey
him not, although they were pofiefied of whatever is in the whole earth and
as much more, they would give it all for their ranfom. Thefe will be brought
to a terrible account : their abode J. hall be hell-, an unhappy couch J hall it be!
Shall he therefore, who knoweth that what hath been fent down unto thee from
thy Lord, is truth, be rezvarded as he who is blind ? The prudent only will
confider who fulfil the covenant of God, and break not their contraft ; and
who join that which God hath commanded to be joined c, and zvho fear their
Lord, and dread an ill account ; and who perfevere out of a fine ere defire to
pleafe their Lord, and obferve the ftated times of prayer, and give alms out
of what we have beftowed on them, in fecret and openly, and who turn away
evil with good : the reward of thefe J, hall be paradile, gardens of eternal
abode J, which they fhall enter, and alfo whoever fhall have adled uprightly,
of their fathers, and their wives, and their pofterity : and the angels fhall go
in unto them by every gate, faying. , Peace be upon you, becaufe ye have en¬
dured with patience ; how excellent a reward is paradife ! But as for thofe who

violate the covenant of God, after the eftablifhment thereof, and zvho cut in

Hinder

* Whatever is in heaven and on earth worjhip-
*th God, vi fun tartly or of forced] -The infidels
and devils themlblves being conllrained to hum¬
ble themfelves before him, t.ho1 againil their will,
when they ' re delivered up to punifhment.

Anl their jl ad ozas a!fo , evening and morning ;]
This is an allufion to the incrcaling and diniinifh-
ing of the fhadows, according to the height of
the fun ; fo that when they are the longcii,
which is in the morning and t lie evening, they

appear proflrate on the ground, in the pofture of
adoration.

c Who join that which God hath commanded to
be joined ;] By believing in all the prophets
without exception, and joining thereto the con¬
tinual practice of their duty, both towards God
and man 1 .

1 ! G a r den s of eternal abode d] Li ter a 1 1 y , garJ eii >
of Eden. See chap. 9, p. 158.

1 Idem 3 Jallalo'ddi n, Yabya,

Al KORAN.

that which God hath commanded to be joined, and act corruptly in.
■th, on them fhall a curfe fall , and they fhall have a miferable dwelling in
God giveth provifion in abundance unto whom he pleafeth, and is
u U1g unto whomhe pleafeth. Thofe of Mecca rejoice in the prelent life ; although
rhe nrefent life, in refpedt of the future, is but a precarious provifion. The

1 V - -r , ^ • 1 > • <• 1 • T ..

tv /'it t L\J *

hell.

‘ICC

infidels fay, Unlefs a fign be fent down unto him from his Lord,
believe. Anfwer, Verily God will lead into error whom he pleafeth, and will
diredt unto hitnfelf him who repenteth, and thofe who believe, and whole hearts

~ ” " eft l’ecurely in

:h is right fhall

enjoy bleffednefs, and partake of a happy refurredlion. Thus have we fent
thee to a nation which other nations have preceded, unto whom prophets have
likewife been fent , that thou mayeft rehearfe unto them that which we have
revealed unto thee, even while they believe not in the merciful God.

reft fecurely in the meditation of God ; fhall not mens hearts r
the meditation of God ? They who believe and do that whic
eniov bleffednefs, and partake of a happy refurredlion. Thus

and unto

He is my Lord ; there is no God but he
him muft I return.

Say

in him do I truft.

_ _ Though a Koran were revealed by which

mountains fhould be removed, or the earth cleaved in funder, or the dead
be caufed to fpealc *, it would be in vain.

unto God.

But the matter belongeth wholly
Do not . therefore the believers know, that if God pleafed, he
would certainly diredt all men ? Adverfity fhall not ceafe to afflidt the un¬
believers for that which they have committed, or to fit down near their ha¬
bitations b, until God’s promife come c : for God is not contrary to the pro-
mife. Apoftles before thee have been laughed to fcorn •, and I permitted the
infidels to enjoy a long and happy life : but afterwards I punifhed them j
and how fevere was the punifhment which I inflicted on them ! Who is it
therefore that ftandeth over every foul, to obferve that which it committeth ?
They attribute companions unto God. Say, Name them : will ye declare
unto him that which he knoweth not in the earth? or will ye name them in out¬
ward fpeech only d ? But the deceitful procedure of the infidels was prepared

D d * for

a Though a Koran Jhould be revealed , by zuhich
mountains Jbonld be rejnoved , &c.] Thefc are mi¬
racles which the Koreijh required of Mohammed ;
demanding that he would by the power of his
Koran , cither remove the mountains from about
Mecca , that they might have delicious gardens
in their room ; or that he would oblige the wind
to tranfport them with their merchandize to Sy¬
ria (according to which tradition the words
here tranilated, or the earth cleaved i?i funder ,
fhould be rendered, or the earth be travelled over
m an inftant ;) or elfe raife to life Kofai Ebn
Kclab 1 , and others of their anceftors, to bear
witnefs to him : whereupon this pafTage was re¬
vealed.

b Or to Jit down near their habitations ;] It is
fuppofed by fome, that thefe words are fpoken
co Mohammed , and then they mull be tranflated

in the fecond perfon. Nor Jhalt thou ceafe to fit
dow7iy See. For they fay this verfe relates to the
idolaters of* Mecca ; who were affli£led with a
feries of misfortunes for their ill ufage of their
prophet, and were alfo continually annoyed and
harrafled by his parties, which frequently plun-
dred their caravans and drove off their cattle ?
himfelf fitting down with his whole army near
the city in the expedition of al Hodeibiya 2 .

c Until .God's promife come ;] i. e. Till death
and the day of judgment overtake them ; or, ac¬
cording to the expolition in the preceding note,
until the taking of Mecca 5.

a In outzvard fpeech only ;] That is, calling
them the companions of God, without being
able to ailign any reafon, or give any proof why
they deferve to be fharers in the honour and war-
fhip due from mankind to him 4.

3 Idem. 4 Idctto*

1 See chap , 8. J>. 1 4 z. -not. a.

2 ^/Bkidawi.

204. Al K 0 JR A N. Chap, j^,

for them ; and they are turned afide from the right path : for he whom
God fhall caufe to err, (hall have no director. They fhall fuflter a punifti-
ment in this life but the punifhment of the next fhall be more grievous:
and there fhall be none to protect them againft God. This is the defcrip-
tion of paradife, which is promifed to the pious. It is watered by rivers ;
its food is perpetual, and its fhade alfo : this fhall be .the reward of thofe
who fear God. But the reward of the’ infidels fhall be hell fire. Thofe to
whom we have given the fcriptures, rejoice at what hath been revealed un¬
to thee a. Yet there are fome of the confederates who deny part thereof b.
Say unto them , Verily I am commanded to worfhip God alone-, and to
give him no companion : upon him do I call, and unto him fhall I re¬
turn. T o this purpofe have we fent down the Koran , a rule of judgment,
in the Arabic language. And verily if thou follow their defires, after the
knowledge which hath been given thee, there fhall be none to defend or
protedh thee againft God. We have formerly fent apoftles before thee, and
beftowed on them wives and children c ; and no apoftle had the power to
come with a fign, unlefs by the permifiion of God. Every age hath its book
of revelation : God fhall abolifh and fhall confirm what he pleafeth. With
him is the original of the book d. Moreover, whether we caufe thee to fee
any part of that punifhment wherewith we have threatened them, or whether
we caufe thee to die before it be infliffed on them , verily unto thee belongeth
preaching only , but unto us inquifition. Do they not fee that we come in¬
to their land, and ftraiten the borders thereof, by the conquefts of the true be¬
lievers? When God judgeth, there is none to reverfe his judgment; and
he will be fwift in taking an account. Their predeceffors formerly devifed
fubtle plots againfi their prophets ; but God is mafter of every fubtle device.
He knoweth that which every foul deferveth : and the infidels fhall furely
know, whofe will be the reward of paradife. The unbelievers* will fay.
Thou art not fent of God. Anfwer, God is a fufficient witnefs between me
and you, and he who underftandeth the fcriptures.

CHAP.

a Thofe to whom we have given the fcriptures ,
&c.] viz. The firft profelytes to Mohammedtfm
from Judaifm and Chriftianity ; or the Jews and
Chriftians in general, who were pleafed to find
the Koran fo confonant to their own fcriptures 1 .

b Some of the confederates , &c. ] T hat is, fuch
of them as hid entred into a confederacy to op-
pofe Moham?ned; as did Caab Ebn al AJhraf, and
the Jews who followed him, and al Seyid al
Najrani, al Akib, and feveral other Chriftians ;
who denied fuch parts of the Koran as contra¬
dicted their corrupt dodlrines and traditions 2.

c And beftowed on them wives and children ;] As
we have on thee. This paflage was revealed in
anfwer to the reproaches which were call on Mo-
hammed , on account of the great number of his

1 See chap. 3. p. 59,
p*rt 2. c. 36, &c.

wives. For the Jews faid. That if he was a
true prophet, his care and attention would be
employed about fomething elfe than women and
the getting of children 3. It may be obferved
that it is a maxim of the Jews that nothing is
more repugnant to prophecy, than carnality 4.

d The original of the book ,*] Literally, the mo¬
ther of the book ; by which is meant the preferred
table, from which all the written revelations
which have been from time to time publifhed to
mankind, according to the feveral difpenfations,
are tranferipts.

c The unbelievers The perfons intended in
this paffage, it is faid, were the JewiJb doc¬
tors

2 Idem. 3 Jallalo’ddin, Yahya.
1 -^/Beidawi.

A F, Mai mon. More Ncu-

Chap. i4~

Al KORAN ;

205

CHAP. XIV.

Intitled, Abraham a ; revealed at Mecca.

In the name of the moft merciful God.

AL. R b- 'This book have we Tent down unto thee, that thou mayeft

• lead men forth from darknefs into light, by the permiffion of their
Lord, into the glorious and laudable way. God is he unto whom be¬
longed whatfoever is in heaven and on earth: and woe be to the infidels,
becaufe a grievous punifhment waiteth them who love the prefent life above
that which is to come, and turn men afide from the way of God, and feek
to render it crooked: thefe are in an error far diftant from the truth. We
have fent no apoftle but with the language of his people, that he might
declare their duty plainly unto them c : for God caufeth to err whom he
pleafeth, and diredteth whom he pleafeth ; and he is the mighty, the wife.
We formerly fent Moses with our figns, and commanded him faying , Lead
forth thy people from darknefs into light, and remind them of the fa¬
vours of God d : verily therein are figns unto every patient and grateful
perfon. And call to mind when Moses faid unto his people. Remember
the favour of God towards you, when he delivered you from the people
of Pharaoh : they grievoufly oppreffed you ; and they flew your male chil¬
dren, but let your females live c : therein was a great trial from your Lord.
And when your Lord declared by the mouth of Moses , faying , If ye be
thankful, I will furely increafe my favours towards you but if ye be un¬
grateful, verily my punifhment / hall be fevere. And Moses faid. If ye be un¬
grateful,' and all who are in the earth like wife ; verily God needeth not
your thanks , though he deferveth the higheft praife. Hath not the hiftory
of the nations your predeceflors reached you-, namely , of the people of Noah,
and of Ad, and of Thamud f, and of thofe who fucceeded them whole
number none knoweth except God ? Their apoftles came unto them with
evident miracles -, but they clapped their hands to their mouths out of indig¬
nation ,

a Mention is made of this patriarch towards God; which may alfo be tranflated, the battles
the end of the chapter. of God, (the Arabs ufing the word day to fig-

b See the Prelim. Difc. III. p. 59, &c. nify a remarkable engagement, as the Italians do

' That be might declare their duty plainly unto giornata, and the French , jot/rnee,) or his won-
them ;] That io they might not only perfedtly dcrful a£ts manifefted in the various fuccefs of
and readily underhand thofe revelations them- former nations in their wars 2 .
lelves, but might alfo be able to tranflate and in- c See chap. 7. p. 130, &c.
terpret them unto others *. f See ibid. p. 122, isle. 0

d The favours of God;] Literally, the days of

1 Idem ■

2 Idem.

2o6 Al KORAN. Chap. 14..

nation , and fa id. We do not believe the mejfage with which ye pretend to
be fent ; and we are in a doubt concerning the religion to which ye invite
us, as jujlly to he ill fpe died. Their apoftles anlwered. Is there any doubt
concerning God, the creator of heaven and earth ? He inviteth you to the
true faith that he may forgive you part of your fins % and may refpite your
punijhment , by granting you J pace to repent , until an appointed time. . They
anlwered. Ye are but men, like unto us : ye leek to turn us afide from
the gods which our fathers worfhipped : wherefore bring us an evident cle-
montlration by fome miracle, that ye fpeak truth. Their apoftles replied unto
them. We are no other than men like unto you ; but God is bountiful
unto fuch of his fervants as he pleafeth : and it is not in our power to give
you a miraculous demonftration of our mijfton , unlefs by the permiffion of
God ; in God therefore let the faithful truft. And what excufe have we to
alledge , that we fhould not put our truft in God •, fmce he hath diredled us
our paths? Wherefore we will certainly fuller with patience the perfection
wherewith ye fhall afflidt us : in God therefore let thofe put their confidence
who feek in whom to put their truft. And thofe who believed not, faid
unto their apoftles. We will furely expel you out of our land; or ye fhall
return unto our religion. And their Lord fpake unto them by revelation,
faying , We will furely deftroy the wicked doers ; and we will caufe you to
dwell in the earth, after them. This fhall be granted unto him who fhall
dread the appearance at my tribunal, and fhall fear my threatening. And they
afked afiiftance of Goo b , and every rebellious perverfe perfon failed
of fuccefs. Hell lyeth unfeen before him, and he fhall have filthy
water c given him to drink : he fhall fup it up by little and little, and
he fhall not eafily let it pafs his throat, becaufe of its naufeoufnefs ; death
alfo fhall come upon him from every quarter, yet he fhall not die ; and be¬
fore him faall there /land prepared a grievous torment. This is the likenefs
of thofe who believe not in their Lord. Their works are as afhes, which
the wind violently fcattereth in a ftormy day : they fhall not be able to
obtain any folid advantage from that which they have wrought. This is an
error moft diftant from truth. Doft thou not fee that God hath created
the heavens and the earth in wifdom? If he pleafe, he can deftroy you, and
produce a new creature in your fiead : neither will this be difficult with
God. And they fhall all come forth into the prefence of God at the left

* Part of your Jins ;] That is, fuch of them
as were committed diredlly againft God, which
are immediately cancelled by faith, or embracing
IJldm ; but not the crimes of injuftice, and op-
preffion, which were committed againll man 1 :
for to obtain remilfion of thefe laft, befidcs faith,
repentance and reftitution, according to a man’s
ability, are alfo neceffary.

b fbey asked ajjijjance of God.] The com¬
mentators are uncertain whether thefe were the
prophets, who begged affiitance again (t their

enemies ; or the infidels, who called for God’s
dccifion between thcmfelves and them ; or both.
And fome fuppofe this verfe has no connexion
with the preceding, but is fpoken of the people
of Mecca, who begged rain in a great drought
with which they were aftlifted at the prayer of
their prophet,, but could not obtain it 2 .

c Filthy water ;] Which will iflue from the bo¬
dies of the damned, mixed with purulent mat¬
ter and blood.

1 Al Beidawi

Idem.

Chap. 14. Al KORAN. 207

day : and the weak among them fhall fay unto thofe who behaved them-
felves arrogantly % Verily we were your followers on earth •, will ye not
therefore avert from us fome part of the divine vengeance ? They Jhall an-
fwer. If God had directed us aright , we had certainly directed youb. It is
equal unto us whether we bear our torments impatiently, or whether we en¬
dure them with patience : for we have no way to efcape. And Satan fhall
lay, after judgment fhall have been given. Verily God promifed you a pro-
mife of truth: and I alfo made you a promife-, but I deceived you. Yet I
had not any power over you to co7?ipel you ; but I called you only, and ye
anfwered me : wherefore accufe not me, but aecufe your felves c. I cannot
affift you ; neither can ye affift me. Verily I do now renounce your hav¬
ing affociated me with God heretofore d. A grievous punifhment is prepared
for the unjuft. But they who fhall have believed and wrought righteoufnefs,
fhall be introduced into gardens, wherein rivers fiow •, they fhall remain
therein for ever, by the permiflion of their Lord •, and their falutation
therein fhall he , Peace2! Doft thou not fee how God putteth forth a para¬
ble •, reprefenting a good word, as a good tree, whofe root is firmly fixed
in the earth , and whofe branches reach unto heaven •, which bringeth forth
its fruit in all feafons, by the will of its Lord ? God propoundeth parables
unto men, that they may be inftrudfed. And the likenefs of an evil word
is as an evil tree ; which is torn up from the face of the earth, and hath no
liability f. God fhall confirm them who believe, by the ftedfaft word of
faith , both in this life and in that which is to come s : but God fhall lead
the wicked into error ; for God doth that which he pleafeth. Haft thou
not confidered thofe who have changed the grace of God to infidelity h, and

caufe

* 77v ic cak pal! fay unto thofe who behaved
arrogantly ;] i. e. The more fimple and inferior
people fhall lay to their teachers and princes who
led need them to idolatry, and confirmed them in
their obftinatc infidelity.

b If God bad diverted us aright, zvr had cer¬
tainly dire Bed you ;] That is, We made the fame
choice for you, as we did for our felves ; and
had not God permitted us to fall into error, wc
had not led need you.

c Wherefore acctifc not me, &c.] Lay not the
blame on my temptations, but blame your own
folly in obeying and trailing to me, who had
openly pro relied my felf your irreconcilcable

enemy.

a I do note renounce your having affociated ?ne
ztdth God heretofore ;] Or I do now declare my
fell clear of your having obeyed me, preferably
to God, and worfhipped idols at my iniligation.
Or the w ords mav be tranfiated, I believed not

y it

t.\ .ret (fore in that Being wit h whom ye did afb-
aete r:e ; intimating his Uric difobedience in re¬
tiring to worihip Adam at God's command J.

c See chap. 1 o. p. 167.

f What is particularly intended in this pafiage
by the good zvord, and the evil zcord , the expofi-
tors differ. But the firit feems to mean the pro-
fcfhon of God’s unity, the inviting others to
the true religion, or the Koran it felf; and the
latter, the acknowledging a plurality of gods,
the feducing of others to idolatry, or the obfli-
nate oppofition of God’s prophets

° And in that zvhich is to come ;] J all all ad in
fuppofes the fepulchre to be here underttood ; in
which place when the true believers come to be
examined by the two angels concerning their
faith, they will anfwer properly and without he*
fitation ; which the infidels will not be able to
do 5 .

h Hafl thou not confidered thofe zvho have chang¬
ed the grace of God to infidelity, &c.] That is,
who requite his tavours with difobedience and
incredulity. Or, whofe ingratitude obliged
God to deprive them of the blellings he had be¬
llowed on them ; as he did the Meccans, w ho
though God had placed them in the i acred ter-

tinny.

I. A I.o'dIH

My: the Pi cl;m. D Hi. f IV. /. ~fr

. * •

Al KORAN.

Chap, i a

caufe their people to defcend into the houfe of perdition , namely into hell ?
They (hall be thrown to burn therein ; and an unhappy dwelling. /ball it
be. They alfo fet up idols as copartners with God, that they might caufe
men to . ftray from his path. Say unto them , Enjoy the pleasures of this life
for a time \ but your departure hence fhall be into hell fire. Speak unto
my fervants who have believed, that they be afliduous at prayer, and give
alms out of that which we have beftowed on them, both privately and in
public •, before the day cometh, wherein there fhall be no buying nor fel-
ing, neither any friendfhip. It is God who hath created the heavens and
the earth ; and caufeth water to defcend from heaven, and by means there¬
of produceth fruits for your fuftenance : and by his command he obJigeth3 the
fhips to fail in the fea for yourTervice •, and he alfo forceth the rivers tofupply
your ufes : he likewife compelleth the fun and the moon, which diligently perform
their courfes, to ferve you ; and hath fubjedted the day and the night to
your fervice. He giveth you of every thing which ye afk him *, and if ye
attempt to reckon up the favours of God, ye fhall not be able to com¬
pute the fame. Surely man is unjuft and ungrateful. Remember when Abra¬
ham laid, O Lord, make this land b a place of fecurity ; and grant that I
and my children c may avoid the worfhip of idols ; for they, O Lord, have
feduced a great number of men. Whoever therefore fhall follow me, he
jhall be of me : and whofoever (hall difobey me ; verily thou wilt be gracious
and merciful d. O Lord, I . have caufed fame of my off-fpring e to fettle in
an unfruitful valley, near thy holy houfe, O Lord, that they may be con-
ftant at prayer. Grant, therefore, that the hearts of fome men f may be af¬
fected

ritory, and given them the cuftody of the Caaba ,
and abundant provifion of all neceflaries and
conveniences of life, and had alfo honoured them
by the million of Mohammed , yet in return for
all this, became obftinate unbelievers, and per¬
fected his apollle ; for which they were not
only punifhed by a famine of feven years, but
alfo by the lofs and difgrace they fuftained at Bedr;
fo that they who had before been celebrated for
their profperity, were now ftripped of that, and
become confpicuous only for their infidelity r.
If this be the drift of the paflage, it could not
have been revealed at Mecca , as the reft ‘of the
chapter is agreed to be ; wherefore fome fuppofe
this verfe and the next to have been revealed at
Medina.

a He obligeth ;] The word u fed here, and in
the following fentences, is fakbkhara , which fig-
nifies forcibly to prefs into any fervice 2 .

b This land ,] viz. The territory of Mecca .
See the Prelim. Difc. §. IV.

c And my children ;] This prayer, it feems,
was not heard as to all his poftcrity, particularly
jis to the defendants of Jfmael tho’ fome pre¬
tend that thefe latter did not worfhip images.

but only paid a fuperftitious veneration to certain
ftones, which they fet up and compafted, as re-
prefentations of the Caaba 3.

d Thou wilt be gracious and merciful j] That is,
by difpofmg him to repentance. But Jallatiddin
fuppofes thefe words were fpoken by Abraham
before he knew that God would not pardon
idolatry.

e Some of my offspring ;] i. e. Ifmael and his
pofterity. The Moha?nmedans fay, that Hagar ,
his mother, belonged to Sarah , who gave her
to Abraha?n ; and that, on her bearing'him this
fon, Sarah became fo jealous of her, that Hie
prevailed on her husband to turn them both out
of doors ; whereupon he fent them to the terri¬
tory of Meccay where God caufed the fountain
of Zemxem to fpring forth for their relief, in
confideration of which the f orhamites , who
were the mailers of the country, permitted them
to fettle among them

f The hearts of fome men. See.'] Had he faid
the hearts of me?iy abfolutely, the Perfans and
the Romans would alfo have treated them as
friends ; and both the Jezvs and Chrijlians would
have made their pilgrimages to Mecca * „

1 ^/Beidawi. 2 See chap. z . p. 19 .not. d. 3 ^/Beidawi.
f. zOi 21. * Idem. s Idem% Jall alo’ddin.

See the Prelim. Difc. 4. 1-

^ 1 J

Chap, i 4* All K O R A 3V 209

fefted with kindnels toward them ; and do thou beftow on them all forts ot
fruits a •, that they may give thanks. O Lord, thou knoweft whatfoever we
conceal, and whatfoever wepublifh •, for nothing is hidden from God, either on
earth, or in heaven. Praife be unto God, who hath given me, in my old age,
Ismael and Isaac .- for my Lord is the hearer of fupplication. O Lord, grant:
that I may be an obferver of prayer, and apart of my pofterity alfo b, O Lord ,
and receive my fupplication. O Lord, forgive me, and my parents % and the
faithful, on the day whereon an account fliall be taken. Think not, O prophet*
that God is regardlefs of what the ungodly do. He only deferreth punifhment
unto the day whereon mens eyes fhall be fixed : they fhall haften forward, at the
voice of the angel calling to judgment, and fliall lift up their heads ; they fliall nor.
be able to turn their fight from the objedi whereon it fils all be fixed, and their hearts
fliall be void of ficnfie , through excefjive terror. Wherefore do thou threaten
men with the day, whereon their punifhment fhall be infiidted on them, and
whereon thofe who have adled unjuftly fliall fay, O Lord, give us refpite unto a
term near at hand ; and we will obey thy call, and we will follow thy apoflles.
But it fhall be anfwered unto them. Did ye not fwear heretofore, that no re~
verfe fliould befal youd ? yet ye dwelt in the dwellings of thofe who had treat¬
ed their own fouls unjuftly'; and it appeared plainly unto ycu how we
had dealt with themf *, and we propounded their dcftrutlion as examples un¬
to you. They employ their utmoft fubtlety to oppofe the truth but their
fubtlety is apparent unto God, who is able to [ruflrate their defigns ; although
their fubtlety were fo great , that the mountains might be moved thereby. Think
not therefore, O prophet, that God will be contrary to his promife of af-
fiftance, made unto his apoftles ; for God is mighty, able to avenge. The
day will come , when the earth fliall be changed into another earth, and the
heavens into other heavens E •, and men fliall come forth from their graves to
appear before the only, the mighty God. And thou flialt fee the wicked

E e on

a Beftow on them fruits 3] This part of the
prayer was granted ; Mecca being fo plentifully
fupplied, that the fruits of fpring, hammer, and
autumn, are to be found there at one and the
iamc time 1 .

D And a part of my pofterity ;] For he knew
by revelation that fome of them would be infi¬
dels.

c Forgive me, and my parents ;] Abrahajn put
tip this petition to God, before he knew that
his parents were the enemies of God s. Some
luppofe his mother was a true believer, and
therefore read it in the lingular, and my father.
Others fancy that by his parents the patriarch
Lcrc means Adam and Eve V

That no rev erf c Jhould befal you >] That is.
That ye fhould not talte of death, but continue

* y # 9 * ^

Ai tnis world for ever ; or that ye fliould not af¬

ter death be railed to judgment

c The dwellings of thofe who bad treated their
own fouls unjuftly ;] viz. Of the Aditcs and
Thanmdites.

1 And it appeared plainly unto you how we had
dealt with them ;1 Not only bv the hiilories of

^ + 4

thofe people revealed in the Koran , but alfo by
the monuments remaining of them (as the
houfes of the ThamuditesJ and the traditions
preferved among you of the terrible judg¬
ments which betel them.

r When the earth t hall be changed into another
earth , and the heavens into other h avers ;] Thi:
the Mohammedans fuppole will come to pa is at the
lall day ; the earth becoming white and even,
or, as fome will have it, of lilvcr ; and the
heavens of gold s .

Ida

vn.

1 akhshaiu, Yah y a .

See chap. 9. />. 164.

Jali. a lo* ddin, A! B e i n a w \

lidciiu f. .Prelim. Dift. f IV. p. 86.

At KORAN.

Chap. 15

210

on that day bound together in fetters : their inner garments fhall be of pitch,
and fire fhall cover their faces ; that God may reward every foul, according
to what it fhall have deferved ; for God is fwift in taking an account. This
is a fufficient admonition unto men, that they may be warned thereby, and
that they may know that there is but one God j and that thofe who are indued
with underftanding may confider.

HAP. XV.

Intitled , A l H e j Ra ; revealed at Mecca.

In the name of the moft merciful God

L.R

Thefe are the figns of the book, and of the perfpicuous Ko-
XIV. JT\. Ran. * The time may come when the unbelievers fhall wifh that they

had been Modems c. Suffer them to eat, and to enjoy themfelves in this world ;
and let hope entertain them : but they fhall hereafter know their folly. We
have not deftroyed any city, but a fixed term of repentance was appointed
them. No nation fhall be puniffed before their time fhall he cotne *, neither
fhall they be refpited after. The Meccans fay, O thou to whom the admo¬
nition d hath been fent down, thou art certainly poffefTed with a devil : wouldeft
thou not have come unto us with an attendance of angels, if thou hadft fpoken
truth ? Anfwer , We fend not down the angels, unlefs on a juft occafion c ;
fhould they be then refpited any longer. We have furely fent down the Ko¬
ran ; and we will certainly preferve the fame from corruption f. We have
heretofore fent apoftles before thee, among the ancient fedfs : and there came no
apoftle unto them, but they laughed him to fcorn. In the fame manner will
we put it into the hearts of the wicked Meccans to feoff at their prophet:
they fhall not believe on him •, and the fentence of the nations of old hath
been executed heretofore. If we fhould open a gate in the heaven above them,
and they fhould afeend thereto £ all the day long, they would furely fay. Our

eyes

nor

* Al Hejr is a territory in the province of
Hejaz> between Medina and Syria , where the
tribe of Tbamiid dwelt 1 ; and is mentioned to¬
wards th,e end of the chapter.

b See the Prelim. Difc. §• III. p. 59, fcfr.

c When the unbelievers jball tvijh that they bad
bicn Modems ;] viz. When they fhall fee the
fucccfs and prol'peritv of the true believers ; or
when they 11 tail come to die ; or at the refur-
icftion.

'The a, / men it ion ; j
tempo le the Koran.

i. e. The revelations which

e A juft occafion ; ] When the divine wifdom
fhall judge it proper to ufe their miniitry, as in
bearing his revelations to the prophets, and the
executing his fentence on wicked people ; but
not to humour you with their appearance in vili-
ble fhapes, which, fhould your demand be com¬
plied with, would only increafe your confufior,
and bring God’s vengeance on you the fooner.
f See the Prelim. Diic. §. IV. p. 75.
r> And they jbould ajt end thereto i. e. The
incredulous Meccans themfelves ; or, as others
rather think, the angels in viliblc forms-

1 See the Prelim. Dific. ?

Chap. 15. Al KORAN. 211

eves are only dazzled ; or rather we are a people deluded by inchantments.
We have placed the twelve figns in the heaven, and have fet them out in va¬
rious figures , for the obfervation of fpedtators : . and we guard them from every
devil * driven away with Hones b •, except him who liHeneth by Health, at whom
a vifible flame is darted c. We have alfo fpread forth the earth, and thrown
thereon Hable mountains \ and we have caufed every kind of vegetable to fpring
forth in the fame, according to a determinate weight : and we have provided
therein neceflfaries of life for you, and for him whom ye do not fuflain d. There
is no one thing but the Hore-houfes thereof are in our hands •, and we diflribute
not the fame otherwife than in a determinate meafure. We all'o fend the winds
driving the pregnant clouds, and we fend down from heaven water, whereof
we give you to drink, and which ye keep not in Hore. Verily we give life, and
we put to death *, and we are the heirs of all things c. We know thofe among
you who go before ; and we know thofe who Hay behind f. And thy Loro
Jfhall gather them together at the l aft day •, for he is knowing and wife. We
created man of dried clay, of black mud, formed into fhape s : and we had
before created the devil oH fubtile fire. And remember when thy Lord faid
unto the angels. Verily I am about to create man of dried clay, of black mud,
wrought into fhape *, when therefore I fhall have completely formed him, and
fhall have breathed of my fpirit into him ; do ye fall down and worfhip him.
And all the angels worfhipped Ad-asi together, except Eblis, who refufed to
be with thofe who worfhipped him. And God faid unto him , O Eblis, what
kindred thee from being with thofe who worfhipped A ? He anfwer-
ed. It is not fit that I fhould worfhip man, whom thou hafi created of dried
clay, of black mud, wrought into fhape. Go n faid. Get thee therefore hence *,
for thou fhalt be driven away with Hones : and a curfe ftoall be on thee, until
the day of judgment. ‘The devil faid, O Lord, give me refpite until the
day of refurredtion. God anfwered. Verily thou fhalt be one of thofe

Ee 2 who

a We guard them from every devil, &c.] For
the Mohammedans imagine that the devils endea¬
vour to afcend to the conftellations, to pry into
the aftions, and overhear the difcourfe of the
inhabitants of heaven, and to tempt them. They
alfo pretend that thefe evil fpirits had the liberty
of entring any of the heavens till the birth ot
Jesus, when they were excluded three of them ;
but that on the birth of Mohammed they were
forbidden the other four 1 .
b See chap. 3. p. 39. not. d.
c At whom a vifible fame is darted ;] For
when a liar feems to fall or fhoot, the Mohamme¬
dans fuppofe the angels, who keep guard in the
conilellations, dart them at the devils who ap¬
proach too near.

11 And for him zuhom ye do not fuflain ;J viz.
Your family, fervants, and Haves, whom yc
wrongly imagine that ye feed your felves ; tho’
it is God who provides for them as well as you 2 :

or, as fome rather Chink, the animals, of whom
men take no care

c The heirs of all things ;] i. e. Alone furvlv-
ing, when all creatures fhall be dead and anni¬
hilated.

f Wc hiozo thofe among you who go before , and
thofe who fay behind ;] What thefe words parti¬
cularly drive at, is uncertain. Some think them
fpoken of the different times of men’s feveral en¬
trance into this world, and their departure out of
it ; others of the refpe£tive forwardnefs and
back war dnefs of Mohammed's men in battle ; and
a third fays, the paflage was occafioncd by the
different behaviour of Mohammed's followers, on
feeing a very beautiful woman at prayers behind
the prophet ; fome of them going out of the
Mojque before her, to avoid looking on her more
nearly, and others flaying behind, on purpofe to
view her 4.

& See chap. 2. p. 4, See .

f auaio’ddi n.

1 Al B EI daw 1.

2 Idem .

4 Ai B si daw?.

2i2 Al KORAN. Chap. 15,

who are reipiced until the day of the appointed time \ The devil replied
O Lord, becaufe thou haft feduced me, I will furely tempt them to difobe-
dience in the earth; and I will feduce them all, except fuch of them as Jhall
be thy cholen fervants. Goo Lid, This is the right way with meb. Verily
as to my fervants, thou fhalt have no power over them •, but over thofe only
who fhall be feduced, and who fhall follow thee. And hell is furely de¬
nounced unto them all : it hath feven gates ; unto every gate a diftindt com¬
pany of them Jhall be ajfignedc. But thofe who fear God Jhall dwell in gar¬
dens, amidft fountains. The angels Jhall fay unto them , Enter ye therein in
peace and fecurity. And we will remove all grudges from their breads'1 ;
they Jhall be as brethren, fitting over againft one another' on couches : wea-
rinefs fhall not affedt them therein, neither fhall they be caft out thence for
ever. Declare unto my fervants that I am the gracious, the merciful God;
and that my punifhment is a grievous punifhment. And relate unto them
rhe hiftory of Abraham’s gueftsh When they went in unto him, and laid,
Peace be unto thee ; he anfwered. Verily we are afraid of you6: and they
replied. Fear not; we bring thee the prom ife of a wife fon. He faid, Do ye
bring me the promife of a Jon now old age hath overtaken me ? what is it there¬
fore that ye tell me? They faid. We have told thee the truth ; be not there¬
fore one of thofe who defpair. He anfwered. And who defpaireth of the mer¬
cy of God, except thofe who err? And he faid. What is your errand there¬
fore, O meflengers of God? They anfwered. Verily we are fent to deftroy a
wicked people : but as for the family of Lot, we will fave them all, ex¬
cept his wife ; we have decreed that fhe fhall be one of thofe who remain
behind to be defrayed with the infidels. And when the meflengers came to the
family of Lot, he faid unto them , Verily ye are people who are unknown to
me. They anfwered. But we are come unto thee to execute that fentence , con¬
cerning which your fellow citizens doubted : we tell thee a certain truth ; and
we are mejfengers of veracity. Therefore lead forth thy family, in fome time
of the night ; and do thou follow behind them, and let none of you turn
back; but go whither ye are commanded1*. And we gave him this com¬
mand ; becaufe the utmoft remnant of thofe people was to be cut off in the
morning. And the inhabitants of the city came unto Lot , rejoicing at the
news of the arrival of fome firangers. And he faid unto them , Verily thefe

a re

n See ibid, and chap. 7. p. 1 17.
b This is the right way with tne ;] viz. The
laving of the elect, and the utter reprobation of
the wicked, according to my eternal decree.
c See the Prelim. Difc. §. IV. p. 92.
d We will remove all grudges from their breafs ;]
That is, all hatted and ill will which they bore
each other in their life time 1 ; or, as fomechoofe
to expound it, all envy or heart-burning on ac-
c unt ot the different degrees of honour and
luppinefs to which the bieficd will be promoted,
According to their rcfpe&ive merits.

,;c Sitting over ag a inf one another ;] Never
“turning their backs to one another 2 ; which
might be conffrued a fign of contempt.

* See chap. it. p. 182, CSV.

g We are afraid of you What occasioned Abra¬
hams appreheniion was, either their fudden en-
tring without leave, or their coming at an un-
fealonable time ; or elie their not eating with

him.

h Whither yc are commanded ;] Which was in¬
to Syria, or into Egypt 3,

‘ See chap. 7. p. 120. not- e.

2 Jallalo’ddin'o

3 Al Beidawj, Jallax o’ddxn.

Chap. 15* Al KORAN. 213

are my guefts: wherefore do not difgrace me by abufng them ; but fear God,
and put me not to flume. They anfwered. Have we not forbidden thee from
entertaining or protecting any man? Tot replied, Thefe are my daughters;
therefore rather make itfe of them , if ye be refolved to do what ye purpofe. As
thou lived: they wander in their folly*. Wherefore a terrible ftorm from
heaven affailed them at fun-rife : and we turned the city upfide down ; and
we rained on them (tones of baked clay. Verily herein are figns unto men
of fagacity : and thofe cities were punifhed , to point out a right way for men
to walk in. Verily herein is a fign unto the true believers. The inhabi¬
tants of the wood near Midiak b were alfo ungodly : wherefore we took
vengeance on them c. And both of them were dejtroyed, to ferve as a manifeft
rule for men to direCl their aEiions by. And the inhabitants of AlHejr*1 like-
wife heretofore accufed the meffengers of God of impofture : and we pro¬
duced our figns unto them, but they retired afar off from the fame. And
they hewed houfes out of the mountains, to fecure themfelves. But a terrible
noife from heaven affailed them in the morning : neither was what they
had wrought of any advantage unto them. We have not created the hea¬
vens and the earth, and whatever is contained between them, otherwife than
in juftice : and the hour of judgment fliall furely come. Wherefore, O Moham¬
med , forgive thy people with a gracious forgivenefs e- Verily thy Lord is the
creator of thee and of them, and knoweth what is mofi expedient. We have
already brought unto thee feven verfes which are frequently to be repeated f,
and the glorious Koran. Caff not thine eyes on the good things which we
have bellowed on feveral of the unbelievers , fo as to covet the fame % ; neither
be thou grieved on their account. Behave thy felf with meeknefs towards
the true believers ; and fay, I am a public preacher. If they believe not ,
we will inflidt a like pumfhment on them, as we have inflidled on the di¬
viders b, who diftinguifhed the Koran into different parts ; for by thy Lord,

r Some will have thefe word? fpoken by th
angels to Lot ; other?, by God to ’Mohammed.

u The inhabitants of the wood ;] To whoi
S hcaib was allb lent, as well as to the inhabitant
of Midi an « .

c We tool: vengeance on them ;] Deilroying then
for their incredulity and difobediencc, by a h<
fu fib eating wind 1 .

d The inhabitants of al Ifejr;] Who were.pl:
tribe of Thamud 2 .

0 This verfe, it is faid, was abrogated b
that of the fiword.

1 Seven verfes. See ] That is, the firft chap
ter of the Koran , which con fills of fo many vei
les : tho’ fome fupyofc the feven long chapters
are here intended.

•' Ca/i not thine eyes on the good things whit
n • e h ave b ejl cw t . I 0 n feveral o f i he u nbcl i e v ers , Sc c
That is. Do not envy or covet their world'

profperity, fmee thou haft received, in the Ko¬
ran, a blefiing, in comparifon whereof all that
we have bellowed on them, ought to be con¬
temned as of no value. Al Befddwi mentions a
tradition, that Mohammed meeting at Adhridt (a
town of Syria) feven caravans, very richly la¬
den, belonging to fome Jczvs of the tribes of
Koreidha and al Nadir, his men had- a great
mind to plunder them, laying. That thofe riches
would be of great fervice lor the propagation of
God’s true religion. But the prophet represent¬
ed to them, by this pad age, that they had no rea-
fon to repine, God having gi\cn them the fe¬
ven verjes, which were infinitely more valuable
than thofe feven caravans 4.

h The dividers ;] Some interpret the original
word, the obftr utters, who hindred men from
entring Mecca , to vifit the temple, left they
fhould be perfuaded to embrace Jflam : and this,

* .

* *

See chap-. 7 />. 12 j. Sfc. tr.’d Preh Dfc- p. 7. ' See chap. 9. p. 14S. not. a. 4 Al Be id aw

2 1 4, Al K O R A N. Chap. 16.

we will demand an account from them all, of that which they have wrought.
Wherefore publifh that which thou haft been commanded, and withdraw from
the idolaters. We will furely take thy part againft the fcoffers*, who affo-
ciate with God another god ; they fhall furely know their folly. And now
we well know that thou art deeply concerned on account of that which they fay;
but do thou celebrate the praiie of thy Lord •, and be one of thofe whowor-
fhip •, and ferve thy Lord, until death b fhall overtake thee.

it is find, ' was done by ten men, who were all
flam at Be dr. Others tranflate the word, who
bound themfelves by oath ; and fuppofe certain
Tkamudites, who fwore to kill Saleh by night,
are here meant. But the fentence more proba¬
bly relates to the Jews and Cbriftians , who (fay
the Mohammedans) receive fome part of the fcrip-
tures, and reje£l others ; and ailb approved of
fome paflages of the Koran , and difapproved of
others, according to their prejudices ; or elfe to
the unbelieving Meccans , fome of whom called
the Koran a piece of witchcraft ; others, flights
of divination ; others, old ilories ; and others,
a poetical compofltion 1 -

a We will take thy part againfl the j 'coffers .]
This pafTage, it is laid, was revealed on account
of five noble Koreijh , whofe names were al IVa-
lid Ebn al Mogheira , al As Ebn Way el, Oda Eb?i
Kais> al Afwad Ebn Abd Taghuth , and al Afwad

Ebn al Motalleb. Thefe were inveterate enemies
of Mohammed , continually perfecuting him, and
turning him into ridicule ; wherefore at length
Gabriel came and told him that he was command¬
ed to take his part againil them ; and on the an¬
gel’s making a fign towards them one after ano¬
ther, al Waltd pafling by fome arrows, one of
them hitched in his garment, and he, out of
pride, not {looping to take it off, but walking
forward, the head of it cut a vein in his heel,
and he bled to death ; al As was killed with a
thorn, which {luck into the foie of his foot, and
caufed his leg to fwell to a monflrous fize ;
Oda died with violent and perpetual fneezing ;
al Afwad Ebn Abd Taghuth run his head againft a
thorny tree and killed himfelf ; and al Afwad Ebn
al Motalleb was llruck blind

b Death ;] Literally, That which is certain .

1 Idem, Jallalo’ddin. 21 AIBeidawi.

CHAP. XVI.

Intitle The Bee a ; revealed at Mecca17.

In the name of the mod merciful God.

THE fentence of God will furely come to be executed ; wherefore do

not haften it. Praife be unto him! and far be that from him which
they affociate with hhn ! He fhall caufe the angels to defcend with a re¬
velation by his command, unto fuch of his fervants as he pleafeth, faying ,
Preach that there is no God, except my felf j therefore fear me! He hath
created the heavens and the earth to jnanifefi his juftice : far be that from
him which they affociate with him ! He hath created man of feed ; and yet

behold

a This infeft is mentioned about the middle of 'the chapter
verfe*.

b Except the three laft

C HAP. I 6

y# K O RAN

nft the re fur re cl ion

created the cattle for you : from them ye have wherewith to keep your
felves warm b, and other advantages *, and of them do ye alfo eat. And they
are likewife a credit unto you c, when ye drive them home in the evening ,
and when ye lead them forth to feed in the morning : and they carry your bur¬
thens to a dijlant country, at which ye could not otherwife arrive, unlefs
with great difficulty to yourfelves •, for your Lord is compaffionate and
merciful. And he hath alfo created horfes, and mules, and afies, that ye may
ride thereon, and for an ornament unto you •, and he likewife createth other
things which ye know not. It appertained unto God, to inftruft men in the
right way ; and there is who turneth afide from the fame : but if he had plea-
fed he would certainly have diredted you all. It is he who fendeth down
from heaven rain water, whereof ye have to drink, and from which plants,

* f 1 .-7 • . 7 • . * n . A 7 1 1 f

ijh

And by means thereof

he caufeth corn, and olives, and palm-trees, and grapes, and all kinds of fruits

to fpring forth for you. Surely herein is a fign of the divine power and

wifdotn unto people who confider. And he hath fubjedled the night and the

day to your fervice ; and the fun, and the moon, and the ftars, which are

compelled to ferve by his command. Verily herein are figns unto people

of underftanding. And he hath alfo given you dominion over whatever he hath

created for you in the earth, diftinguifhed by its different colour d. Surely herein

is a fign unto people who refleft. It is he who hath fubjefted the fea unto you ,

that ye might eat fiffi c thereout, and take from thence ornaments f for you

to wear: and thou feeft the fliips plowing the waves thereof, that ye may

feelc to enrich your felves of his abundance, by commerce j and that ye might

give thanks. And he hath thrown upon the earth mountains firmly rooted,

left it Ihould move with yous, and alfo rivers, and paths, that ye might be

directed : and he hath likewife ordained marks whereby men may know their

way and they are directed by the ftars h. Shall God therefore who createth,

a Behold he is a pr off fed difputer againft the
refuneflion ;] The perfon particularly intended
in this place, was OLba Eon Khnf , who came
to Mohammed with a rotten bone, and asked
him whether it was pofiible for God to reilore
it to life 1 .

b Te have wherewith to keep your felves warm ;]
viz. Their skins, wool, and hair, which ferve
you for cloathing.

c A credit unto you ;] Being a grace to your
court- yards, and a credit to you in the eyes
of your neighbours 2 .

u Difthrsuijhcd by its different colour'd] That is,
ul every kind ; the various colour of things being
one of their chief diftin&ions L

L‘ Fiji ;} Literally, frejh fie jh ; by which fifh is
meant, a,c being n ituially more frcfli, and fooner
■'■•'ilx to corruption, than the flcfh of birds and

beaflis. The expreffion is thought to have been
made ufe of here the rather, bccaufe the pro¬
duction of fuch frefh food from fait water, is
an inilance of God’s power4.

f Ornaments ;] As pearls and coral.

£ Left it Jbotild move with you d] The Moham¬
medans fuppofe that the earth, when firft created,
was imooth and equal, and thereby liable to a
circular motion as well as the celcllial orbs ; and
that the angels asking, who coukl be able to Hand
on fo tottering a frame, God fixed ic the next
morning by throwing the mountains on it.

h And they arc directed by the ftars ;] Which
are their guides, not only at fea, but alfo on
land, when they travel by night through the Jo
farts. The liars which they obferve lor this
purpofe, are either the pleiades , or feme of
thofe near the pole.

1 Idem.

2 Idem .

3 Idem.

Idem,

2 1 6 Al K 0 R A N. Chap, i 6.

be as he who createth not ? Do ye not therefore confider ? If ye attempt
to reckon up the favours of God, ye fhall not be able to compute their
number : God is furely gracious, and merciful ; and God knoweth that which
ye conceal and that which ye publifh. But the idols which ye invoke,
beiides God, create nothing, but are themfelves created. They are dead,
and not living •, neither do they underhand when they fhall be raifed \ Your
God is one God. As to thole who believe not in the life to come, their
hearts deny the plainejl evidence , and they proudly reject the truth. There
is no doubt but God knoweth that which they conceal and that which they
clilcover : verily he loveth not the proud. And when it is faid unto them,
What hath your Lord fent down unto Mohammed? they anfwer. Fables
of ancient times. 'Thus are they given tip to error , that they may bear their
own burthens without diminution on the day of refurrection, and alfo a part
of the burthens of thofe whom they cauled to err, without knowledge. Will
it not be an evil burthen which they fhall bear? Their predecelTors devi-
fed plots heretofore ; but God came unto their building, to overthrow it
from the foundations : and the roof fell on them from above, and a punifh-
ment came upon them, from whence they did not expe£tb. Alfo on the
day of refurredtion he will cover them with lhame •, and will fay. Where are
my companions, concerning whom ye difputed ? Thofe unto whom knowledge
fhall have been given c, fhall anfwer. This day Jhall lhame and mifery fall
upon the unbelievers. They whom the angels fhall caufe to die, having
dealt unjuftly with their own fouls, fhall offer to make their peaced in the
article of death , faying , We have done no evil. But the angels Jhall reply ,
Yea *, verily God well knoweth that which ye have wrought : wherefore
enter the gates of hell, therein to remain for ever ; and miferable fhall be
The abode of the proud. And it fhall be faid unto thofe who fhall fear God ,
What hath your Lord fent down? They fhall anfwer, Good: unto thofe
who do right Jhall be given an excellent reward in this world •, but the dwelling
of the next life Jhall be better ; and happy Jhall be the dwelling of the pious !
namely , gardens of eternal abode % into which they fhall enter ; rivers fhall
flow beneath the fame ; therein JJjall they enjoy whatever they wifh. Thus will
God recompenfe the pious. Unto the righteous whom the angels fhall caufe

* When they Jhall be raifed ;] i. e. At what
rime they or their worshippers fhall be railed to
receive judgment.

b God overthrew their building , &c.] Some
underftand this paflage figuratively, of God’s
dilappointing their wicked deligns ; but others
iuppofe the words literally relate to the tower
which Nimrod (whom the Mohammedans will
have to be the ion o {Canaan* the Ton of Ham , and
fo the nephew of Cujh, and not his fon) built in
Babel, and carried to an immenfe height, (five
thoufand cubits, fay fome,) foolilhly purpoling
thereby to afccnd to heaven and wage war with

the inhabitants of that place ; but God fru ft rated
his attempt, utterly overthrowing the tower by
a violent wind and earthquake 1 .

c Thofe unto whom knowledge fhall have befit
given ; ] viz. The prophets, and the teachers
and profcfTors of God’s unity ; or, the angels.

<l Shall offer to make their peace Making their
fubmiffion, and humbly excuiing their evil acti¬
ons, as proceeding from ignorance, and not from
obilinacy or malice 2.

c Gardens of eternal abode i] Literally, gardens
of Eden. Sec chap. 9. p. 15 $.

r Idem, Jallalo’ddin. F. D’Herbel. Bib/. Orient. Art. Ncmrod .

2 Iidan Inter p .

Chap. 16, At KORAN. 217

to die, they lhall fay. Peace be upon you •, enter ye into paradife, as a re¬
ward for that which ye have wrought. Do the unbelievers expedt any other
than that the angels come unto them, to -part their fouls from their bodies ; or
that the fentence of thy Lord come to be executed on them ? So did they adt who
were before them ; and God was not unjuft towards them in that he deftroyed
them', but they dealt unjuftly with their own fouls: the evils of that which
they committed, reached them ; and the divine judgment which they fcoffed
at, fell upon them. The idolaters fay. If God had pleafed, we had not
worfhipped any thing befides him, neither had our fathers : neither had we
forbidden any thing, without him a. So did they who were before them.
But is the duty of the apoftles any other , than public preaching? We have
heretofore railed up in every nation an apoftle to admonifh them , faying ,
Worfhip God, and avoid Taghut*. And of them there were fome whom
God diredted, and there were others of them who were decreed to go aftray.
"Wherefore go through the earth, O tribe of Koreish , and fee what hath been
the end of thofe who accgfcd their apoftles of impofture. If thou, O prophet,
doll earneftly wifti for their diredtion ; verily God will not diredt him whom
he hath refolved to lead into error ; neither fhall they have any helpers.
And they fwear moft folemnly by God, faying, God will not raife the dead.
Yea •, the promife thereof is true : but the greater part of men know it not.
He will raife them that he may clearly fhew them the truth concerning which
they now difagree, and that the unbelievers may know that they are liars.
Verily our fpeech unto any thing, when we will the fame, is, that we only fay
unto it, Be ; and it is. As for thofe who have fled their country for the fake
of God, after they had been unjuftly perfecuted c; we will furely provide
them an excellent habitation in this world, but the reward of the next life
fhall be greater; if they knew itA. They who perfevere patiently, and put
their truft in their Lord, Jhall 710 1 fail of happinefs in this life and in that which
is to come. We have not fent any before thee, as our apoftles, other than
men c, unto whom we fpake by revelation. Enquire therefore of thofe who
have the cuftody of the fcriptures, if ye know not this to be truth. TVe
fent them with evident miracles, and written revelations ; and we have fent

F f down

n If God bad pleafed , we bad ?iot worjbipped
any befides bimy &c.j This they fpoke in a
fcoffing manner, j unifying their idolatry and
fuperflitious abftaining from certain cattle by
pretending, that had thefe tilings been difagree-
able to God, he would not have buffered them
to be praftifed.

h Tagbut ;] See chap. 2. p. 31.
c Who have fled their country after they had
been unjuftly persecuted ;] Some fuppofe the pro¬
phet and the companions of his flight in general,
are here intended : others fuppofe that thofe are
particularly meant in tills place, who, after Ms-
!hi?nmca\ departure, were imprifoned at Mecca

on account of their having embraced his reli¬
gion, and buffered great perfecution from the
Koreifj ; as, Belaly Sobeib9 Kbabbab9 Ammar*
Abesy A bid l Jandal, and Sobail2.

d If they knezo it ;] It is uncertain whether
the pronoun they relates to the infidels, or to the
true believers. If to the former, the confc-
qucnce would be, that they would be deflrous of
attaining to the happinefs of the Mohajcnn, by
profefling the fame faith ; if to the latter, the
knowledge of this is urged as a motive to pati¬
ence and perfeverance

c See chap. 7. p. 122. not. k. chap. 12. p.

199, £57.

1 See chap. 6. p- 114, tsv. 2 ^/Beidawi. ; Lie#

2 1 8 Al KORA JV. - (5 h a p. 1 6.

♦

down unto thee this Koran % that thou mayeft declare unto mankind that
which hath been fent down unto them, and that they may confider. Are
they who have plotted evil againft their prophet fecure, that God will not
caufe the earth to cleave under them, or that a punifhment will not come
upon them, from whence they do not expeCt ; or that he will not chaftife
them while they are bufied in travelling from one place to another , and in
traffick ? (for they lhall not be able to elude the power of God,) or that he
will not chaftife them by a gradual deftruCtion ? But your Lord is truly
gracious and merciful in granting you refpite. Do they not confider the things
which God hath created ; whofe fhadows are caft on the right hand and on
the left, worfhipping Goob, and become contracted ? Whatever moveth both
in heaven and on earth, worfhippeth God, and the angels alfo ; and they
are not elated with pride, fo as to difdain his fervice : they fear their Lord,
who is exalted above them, and perform that which they are commanded.
God faid. Take not unto yourfelves two gods ; for there is but one God :
and revere me. Unto him belongeth whatfoever is in heaven and on earth;
and unto him is obedience eternally due. Will ye therefore fear any befides
God ? Whatever favours ye have received, are certainly from God ; and
when evil affli&eth you, unto him do ye make your fupplication ; yet when
he taketh the evil from off you, behold, a part of you give a companion
unto their Lord, to fihew their ingratitude for the favours we have beftowed on
them. Delight your felves in the enjoyments of this life : but hereafter lhall ye
know that ye cannot efcape the divine vengeance. And they fet apart unto idols
which have no knowledge*", a part of the food which, we have provided for them.
By God, ye lhall furely be called to account for that ‘which ye have falfe-
ly devifed. They attribute daughters unto God d ; (far be it from him !) but
unto themfelves children of the fex which they defire e. And when any of
them is told the news of the birth of a female, his face becometh black f, and
he is deeply afflicted : he hideth himfelf from the people, becaufe of the ill
tidings which have been told him; confidering within himfelf whether he fltall
keep it with difgrace, or whether he lhall bury it in the duft. Do they not
make an ill judgment? Unto thofe who believe not in the next life, the fi-
militude of evil ought to be applied, and unto God the moft fublime fimili-
tude8 : for he is mighty a?id wife. If God fhould punifh men for their ini¬
quity,

* This Koran;] Literally, this admonition 1 .
b See chap. 13. p. 202. not. b.
c Idols which hove no knozvledge ;] Or, which
they know not ; foolifhly imagining that they have
power to help them, or intcreil with God to in¬
tercede for them.

As to the ancient Arabs fetting apart a certain
portion of the produce of their lands for their
idols, and their fupcrflitious abilaining from the
life of certain cattle, in honour to the fame, fee
chap. 5. p. 96, and chap. 6. p. 113, and the
notes there.

A See the Prelim. Difc. p. 17. A! Beiddm
fays, that the tribes of Khozaab and Kendnay
in particular, ufed to call the angels the daugh¬
ters of God.

c Of the fex which they defire ;] viz. Sons :
for the birth of a daughter was looked on as a
kind of misfortune among the Arabs ; and they
often ufed to put them to death by burying them
alive 2.

* His face becometh black ;] i. e. Clouded with
confufion and forrow.

s This pafTage condemns the Meccans injudici¬
ous

1 See the Prelim. Difc. §. III. p. 57.

2 See chap . 81.

Chap. 16. Al KORAN \ 219

quity, he would not leave on the earth any moving thing : but he giveth
them refpite unto an appointed time \ and when their time fhall come, they
lhall not be refpited an hour, neither fiiall their punijhment be anticipated.
They attribute unto God that which they diflike themfelves % and their
tongues utter a lie namely , that the reward of paradife is for them. There
is no doubt but that the fire of hell is prepared for them, and that they
fhall be fent thither before the reft of the wicked. By God, we have hereto¬
fore lent mejfengers unto the nations before thee : but Satan prepared their
works for them he was their patron in this world b, and in that which is to
come they fhall fuffer a grievous torment. We have not fent down the bock
0f the Kora n unto thee, for any other pnrpofe , than that thou fhouldeft de¬
clare unto them that truth concerning which they difagree ; and for a di¬
rection and mercy unto people who believe. God fendeth down water from
heaven, and caufeth the earth to revive after it hath been dead. Verily
herein is a fign of the refur re Elion unto people who hearken. Ye have alfo
in cattle an example of inftruCtion : we give you to drink of that which is
in their bellies, a liquor between digefted dregs, and blood c ; namely pure
milk d, which is (wallowed with pleafure by thofe who drink it. And of the fruits
of palm-trees, and of grapes, ye obtain an inebriating liquor, and alfo good
nourHhmente. Verily herein is a fign unto people who underftand. Thy Lord
fpake by infpiration unto the bee, faying , Provide thee houfes f in the moun¬
tains, and in the trees, and of thofe materials wherewith men build hives for
thee : then eat of every kind of fruit, and walk in the beaten paths of thy
Lord*. There proceedeth from their bellies a liquor of various colour11 ;

F f 2 where -

ous and blafphemous application of fuch circum-
llances to God as were unworthy of him, and
not only derogatory to the perfections of the
Deity, but even difgraceful to man ; while they
arrogantly applied the more honourable circum-
ftances to themfelves.

a They attribute unto God that which they dif¬
like themfelves ;] By giving him daughters, and
affociates m power and honour ; by difregarding
his mefTengers ; and by fetting apart the better
fliare of the prefents and offerings for their idols,
and the worfe for him 1 .

b He was their patron in this world or> hie is
the patron of them (viz. the Koreijh ) this day, See .

c A liquor betzveen. digefled dregs ^ and blood
The milk confiffing of certain particles of the
blood, fupplied from the finer parts of the ali¬
ment. Ebn Abbas fays, that the groffer parts of
the food fubfide into excrement, and that the
finer parts are converted into milk, and the fincit
of all into blood.

Pure 7/iilk ;] Having neither the colour of
die blood, nor the fmell of the excrements.

And of the fruits of pahn- trees and of grapes ,

See chap . 2. p. 25.

ye obtain an inebriating liquor, and alfo good
nourifbtncnt ;] Not only wine, which is forbid¬
den, but alfo lawful food, as dates, raifins, a
kind of honey flowing from the dates, and vine¬
gar.

Some have fuppofed that thefe words allow
the moderate ufe of wine ; but the contrary' is
the received opinion z.

f Houfes ;] So the apartments which the bee
builds are here called, becaufe of their beautiful
workmanfhip, and admirable contrivance, which
no geometrician can excel 5.

£ And walk in the beaten paths of thy Lord
i. e. The ways through which, by God's power,
the bitter flowers pa fling the bee’s fiomach be¬
come honey; or, the methods of making honey,
which he has taught her by inilindl ; or elfe the
ready way home from the diftant places to
which that infedl flies 4.

h A liquor of var :ous colour ;] viz. Honey ;
the colour of which is very different, occafloned
by the different plants on which the bees feed ;
feme being white, fome yellow, fome red, and
fome black s.

1 Al Beidawi.

; ^//Beidawi.

* Idem.

Idem.

220

Al KORAN. Chap. 16.

wherein is a medicine for men*. Verily herein is a fign unto people who
confider. God hath created you, and he will hereafter caufe you to die :
and fome of you fhall have his life prolonged to a decrepit age, fo that he
Avail forget whatever he knew i for God is wife and powerful. God caufeth
fome of you to excel others in worldly poffeflions : yet they who are cauf-
ed to excel, do not give their wealth unto the Jlaves whom their right hands
poffefs, that they may become equal Jharers therein b. Do they therefore deny
the beneficence of God ? God hath ordained you wives from among your-
felvesc, and of your wives hath granted you children and grarfd-children ; and
hath beftowed on you good things for food. Will they therefore believe in
that which is vain, and ungratefully deny the goodnefs of God ? They wor-
fhip, befides God, idols which poffefs nothing wherewith to fuftain them, ei¬
ther in heaven, or on earth ; and have no power. Wherefore liken not any
thing unto God d : for God knoweth, but ye know not. God propoundeth as
a parable a poffeffed Have, who hath power over nothing, and him on whom
we have beftowed a good provifion from us, and who giveth alms thereout
both fecretly and openly * : fhall thefe two be efteemed equal ? God forbid !
But the greater part of them know it not. God alfo propoundeth as a para¬
ble two men •, one of them born dumb, who is unable to do or underjland any
thing, but is a burthen unto his mafter j whitherfoever he fhall fend him, he
fhall not return with any good fuccefs : fhall this man , and he who hath his
fpeech and underftandvig , and who commandeth that which is juft, and fol¬
io weth the right way, be efteemed equal f ? Unto God alone is the fecret of
heaven and earth known. And the bufinefs of the lafl hour B fhall be only as

the

3 Wherein is a medicine for men ;] The fame
being not only good food, but a ufeful remedy
in feveral diftempers, particularly thole occafion-
ed by phlegm. There is a flory, that a man
came once to Mohammed, and told him that his
brother was afHifted with a violent pain in his
belly : upon which the prophet bade him give
him fome honey. The fellow took his advice ;
but foon after coming again, told him that the
medicine had done his brother no manner of fer-
vice : Mohammed anfwered. Go and give him
more honey, for God [peaks truth , and thy bro¬
ther's belly lies . And the dofe being repeated,
the man, by God’s mercy, was immediately

cured 1 .

b They give not their wealth unto their faves ,
&c.] Thefe words reprove the idolatrous Mec -
cans, who could admit created beings to a fhare
of the divine honour, tho’ they fufFered not
their Haves to fhare with themfelves in what
God had bellowed on them

4 From among your [elves ;] That is, of your
wn nations and tribes. Some think the for¬
mation of Eve from Adam is here intended.

** Liken not any thing unto God j] Or propound

no fimilitudes or comparifons between him and
his creatures. One argument the Meccans em¬
ployed in defence of their idolatry, it feems,
was , that the worfhip of inferior deities did
honour to God ; in the fame manner as the re-
fpeft: fhewed to the fervants of a prince, does
honour to the prince himfelf 3 .

c Go d propoundeth as a parable a poffejfed fiavc.
Sec.'] The idols are here likened to a Have, who
is fo far from having any thing of his own, that
he is himfelf in the pofTeflion of another ; where¬
as God is as a rich freeman, who provideth for
his family abundantly, and alfo affiileth others
who have need, both in public and in private 4.

f God alfo propoundeth as a parable iwomen,SccJ\
The idol is here again reprefented under the i-
mage of one who, by a deleft in his fenfes, is a
ufelefs burthen to the man who maintains him ;
and God, under that 'of a perfon completely
qualified either to direft or to execute any ufe¬
ful undertaking. Some fuppofe the companion
is intended of a true believer and an infidel.

s The bufinefs of the l aft hour That is, The

refurreftion of the dead.

1 Idem.

* Idem •

3 Idem

* Idem, Jallalo’ddin,

Chap. 16. Al KORAN. 221

the twinkling of an eye, or even more quick : for God is almighty. God
hath brought you forth from the wombs of your mothers ; ye knew nothing,
and he gave you the fenfes of hearing and feeing, and underftandings, that ye
might give thanks. Do they not behold the fowls which are enabled-to fly
in the open firmament of heaven? none fupporteth them except God. Veri¬
ly herein are figns unto people who believe. God hath alfo provided your
houfes for habitations for you*, and hath alfo provided you tents of the fkins
of cattle, which ye find light to he removed on the day of your departure
to new quarters , and eafy to he pitched on the day of your fitting down there¬
in : and of their wool, and their furr, and their hair hath he fupplied you
. with furniture and houfehold-ftuff for a feafon. And God hath provided for
you, of that which he hath created, conveniences to fhade you from the
fun % and he hath alfo provided you places of retreat in the mountains b, and
he hath given you garments to defend you from the heat0, and coats of
mail to defend you in your wars. Thus doth he accomplifh his favour to¬
wards you, that ye may refign your felves unto him. But if they turn
back *, verily thy duty is public preaching only. They acknowledge the
goodnefs of God, and afterwards they deny the famed; but the greater part
of them are unbelievers'. On a certain day we will raife a witnefs out of
every nation f : then they who fhall have been unbelievers fhall not be fuf-
fered A? excufe the?nfelves , neither fhall they be received into favour. And when
they who fhall have a fled unjuftly fhall fee the torment prepared for them i
(it fhall not be mitigated unto them, neither fhall they be refpited;) and
when thofe who fhall have been guilty of idolatry fhall fee their falfe godsE,
they fhall fay, O Lord, thefe are our idols which we invoked, befides thee.
But they fhall return an anfwer unto them, faying , Verily ye are liars h
And on that day fhall the wicked offer fubmiflion unto God; and th zfalfe'
deities which they imagined fhall abandon them. As for thofe who fhall have
been infidels, and fhall have turned afide others from the way of God, we will
add unto them punifhment upon punifhment, becaufe they have corrupted others.
On a certain day we will raife up in every nation a witnefs againft them, from
among themfelves *, and we will bring thee, O Mohammed , as a witnefs a-
gainfi: thefe Arabians. We have fent down unto thee the book of the

Koran ^

1 Convenuncies to fade yen from the fun ;] As
trees, houfes, tents, mountains, &c.

b Places of retreat in the mountains ;] viz.
Caves and grotto’s, both natural and artificial.

c To defend you from the heat j] Al' Beidazvi
fays, that one extream, and that tiie moil infup-
portable in Arabia , is here put for both ; but
JaUalo'ddin fuppofes that by heat we are in this
place to underftand cold.

'* They acknozu/cdge the goodnefs of God, and
afterwards they deny the fame f] Confeifing God
10 be the author of all the bleliings they enjoy }
and yet directing their worihip and thanks to
'heir idols, by whole intcrceflion they imagine

bleflings are obtained.

c But the greater part of them are unbelievers
Abfolutely denying God’s providence, either
through ignorance, or perverfenels.

f See chap. 4. p. 66. not. e.

E Their falfe gods ;] Literally, Their compa¬
nions.

h Te are liars ;] For that we are not the
companions of God, as ye imagined ; neither
did ye really ferve us, but your own corrupt
affe&ions and lulls ; nor yet were ye led into
idolatry by us, but ye fell into it of your own
accord 1 .

1 Al Beidawj.

232

Al K O RAN : Chap* 16.

Koran, for an explication of every thing necejfary loth as to faith, and practice,
and a direction, and mercy, and good tidings unto the Modems. Verily
God commandeth juftice, and the doing of good, and the giving unto kin¬
dred what J hall he necejfary ; and he forbiddeth wickednefs, and iniquity, and
oppreffion : he admonifheth you that ye may remember3. Perform your co¬
venant with God fa, when ye enter into covenant with him and violate not
your oaths, after the ratification thereof ; fince ye have made God a witnefs
over you. Verily God knoweth that which ye do. And be not like unto her
who undoeth that which fhe hath fpun, untwifting it after fhe hath twilled
it ftrongly c ; taking your oaths between you deceitfully, becaufe one party
is more numerous than another party d. Verily God only tempteth you there¬
in ; and he will make that manifeft unto you, on the day of refurre&ion,
concerning which ye now difagree. If God had pleafed, he would furely have
made you one people e; but he will lead into error whom he plea-
feth, and he will diredt whom he pleafeth ; and ye fhall furely give an ac¬
count of that which ye have done. Therefore take not your oaths between
you deceitfully, left your foot flip, after it hath been ftedfaftly fixed, and ye
tafte evil in this life , for that ye have turned afide from the way of God ;
and ye fuffer a grievous punifhment in the life to come. And fell not the
covenant of GoDforafmall pricef; for with God is a better recompenfe pre¬
pared for you, if ye be men of underftanding. That which is with you will
fail ; but that which is with God is permanent: and we will furely reward
thofe who fhall perfevere, according to the utmoft merit of their adlions.
Whofo worketh righteoufnefs, whether he be male or female, and is a true
believer, we will furely raife him to a happy life ; and we will give them
their reward, according to the utmoft merit of their adtions. When thou
readeft the Koran, have recourfe unto God, that he may prefsrve thee from

Sa-

a This verfe, which was the occafion of the
converfion of Otbman Ebn Matun , the commen¬
tators fay, containeth the whole, which it is a
man’s duty either to perform or to avoid ; and is
a-ione a fufficient demonltration of what is faid in
the foregoing verfe. Under the three things
here commanded, they underhand the belief of
God’s unity, without inclining to atheifm, on
the one hand, or polytheifm, on the other; obe¬
dience to the commands of God; and charity
cowards thofe in diitrefs. And under the three
things forbidden, they comprehend all corrupt
and carnal affedlions ; all falfe doftrines and he¬
retical opinions ; and all injuftice towards man 1 .

b Perform four covenant with God;] By per-
fevering in his true religion. Some think that
the oath of fidelity taken to Mohamsnecl by his
followers, is chiefly intended here.

c Be not like her who undoeth that which Jbe
hath fpun, &c.J Some fuppofe that a particular
woman is meant in this paflage, who ufed (like

1 Al Be id aw i. z Idem .

Penelope) to undo at night, the work that /he had
done in the day. Her name, they fay, was
Reita Bint Saad Ebn Teym, of the tribe of Ko -
reijh

d Taking your oaths deceitfully , becaufe one par¬
ty is more numerous than another ;] Of this in-
fincerity in their alliances the Koreiflo are accufed;
it being ufual with them, when they faw the
enemies of their confederates to be fuperior in
force, to renounce their league with their old
friends, and Ifrike up one with the others 3.
c One people ;] Or, of one religion.
f Sell not the covenant of God for a f mall-
price ;] That is. Be not prevailed on to renounce
your religion, or your engagements with your
prophet, by any promifes or gifts of the infidels.
For, it feems, the Korcijh, to tempt the poorer
Mojlems to npoihtize, made them offers, not
very con/iderable indeed, but fuch as they
imagined might be worth their acceptance

Idem . 4 Idem.

ChaP.i6. AI K O RAN. 223

q tan driven away with Hones a : he hath no power over thofe who believe,

Aj wjlQ pUt their confidence in their Lord *, but his power is over thole

al\ who take him for their patron, and who give companions unto God.

When we fubftitute in the Koran an abrogating verfe in lieu of a verfe ab~

anted (and God beft knoweth the fitnefs of that which he revealeth,)

rhf infidels fay. Thou art only a forger of thefe verfes : but the greater part

of them know not truth from faljhood. Say, The holy fpirit b hath brought

rhe fame down from thy Lord with truth ; that he may confirm thofe who

believe, and for a diredtion and good tidings unto the Modems. W ealfo know

that they fay. Verily, a certain man teacheth him to compofe the Koran . The

tongue of the perfon unto whom they incline, is a foreign tongue \ but this, wherein

the^KoRAN is written, is the perfpicuous Arabic tongue c. Moreover as for
* thofe

a When thou readcfl the Koran, have recourfe
•mo God, &c.] Mohammed o ne day reading
in the Koran y uttered a horrid blaiphemy, to
the great fcandal of thofe who were prefent, as
will be obferved in another place 1 ; to excufe
which he allured them that thofe words were
put into his mouth by the devil ; and to prevent
any fuch accident for the future, he is here
taught to beg Goo’s protection before he entred
on that duty 2 . Hence the Mohammedans , be¬
fore they begin to read any part of this book,
repeat thefe words, I have recourfe unto God for
affiance againfl Satan driven away with fcncs.
iqheholy Jpirit ;] viz. Gabriel See chap. 2. p. 12.
c A certain man teacheth him , &c.] This was
a great obieftion made by the Meccans to the
authority of the Koran 5 for when Mohammed in-
lifted, as a proof of its divine original, that it was
impoffible a man fo utterly unacquainted with learn¬
ing as him fell, could compofe fuch a book, they
replied, that he had one or more afiiitants in the
forgery ; but as to the particular perfon or per-
fons, fufpeded of this confederacy, the tradi¬
tions differ. One fays it was fabar, a Greek ,
fervant to Amer Ebn al Had ram i , who could read
and write well ’ ; another, that they were fa-
bar and Tcjdr two Haves, who followed the trade
of fword-cu tiers at Mecca, and ufed to read the
pentateuch and gofpel, and had often Mohammed
for their auditor, when he pafl'ed that^way A-
nother tells us, it was one A'ijb , or Ya'ifh , a do-
meitic of al Hazoeiteb Ebn AbJ al Uzza, who
was a man of lb me learning, and had embraced
Mohammed ifm ' . Another iuppofes it was one
Kaisy a Ghiifian, whole houie Mohammed fre¬

quented 6 ; another, that it was Addas , a fervant
of Otba Ebn Rabia 7 ; and another, that it was
Salman the P erf an 8.

According to fome Chrifian writers 9, Abdal¬
lah Ebn Salam , the few who was fo intimate
with Mohammed , (named by one, according to
the Hebrezv dialed, Abdias Ben Salon, and by
another, Abdala Celen ) was aflifting to him
in the compiling his pretended revelations. This
fezo Dr. Prideaux confounds with Salman the
Perfian , who was a very different man, as a late
author IO has obferved before me; wherefore,
and for that we may have occafion to fpeak of
Salman hereafter, it may be proper to add a
brief extract of his ftory as told by himfelf. He
was of a good family of Ifpaban , and, in his
younger years, left the religion of his country
to embrace Chrifianity ; and travelling into Sy¬
ria, was advifed by a certain monk of Amuria ,
to go into Arabia , where a prophet was expect¬
ed to arife about that time, who fhould eftablifh
the religion of Abraham ; and whom he fhould
know, among other things, by the feal of pro¬
phecy between his fhoulders. Salman performed
the journey, and meeting with Mohammed at
Koba, where he reitcd in his flight to Medina ,
foon found him to be the perfon he fought, and
pro felled If dm 1 1 •

The general opinion of the CkrifUns how¬
ever is, that the chief help Mohammed had in
the contriving his Koran , was from a Ncfl or i an
monk ruined Sergius, fuppofed to be the fame
perfon with the monk Boheira, with whom Mo¬
hammed in his younger years had fome confe¬
rence at BoJra, a city of Syria Damafcena, where

that

1 In not. a, de.it. 22. * Jallalo’ddin, ^/Beidawi, Yahya.&V. 3^/Zamakh-

sharij Al Beiijawij Yahya. *Al Zamakh. Al Be. D AW,. See ^ L,fe of Mab. P
32. '' I idem. 6 ] allalo’ddin. 7 Al Zamakh. Vahya. ^/Zamakh. Al

11k ID AW I. y
me tar a.', c. 2. S

L 1 Em E bn Is hak. V. Gagnier, ibid.

c> f \ llalo’ddin. 7 A l Zamakh. yahya. - su

'Picard 1 Confut. leg is Saracenic a. c. 13. Joh. Andreas, de corfuf fcBa Maho¬
re pR,„. Life of Mah . p. S3- 34- 10 Garnik* not . in Abu If vit. Mob . p. 74.

% 1 ■ 1 1

224

At KOR A N.

•* _

Chap. 16.

thofe who believe not in the figns of God, God will not direct them, and
they fliall fuffer a painful torment : verily they imagine a falfhood who be¬
lieve not in the figns of God, and they are really the liars. Whoever de-
nieth God, after he hath believed, except him who fhall be compelled a-
gainft his will, and whofe heart continuech ftedfaft in the faith, fhall be fe¬
ver ely chaflifed *; but whoever fliall voluntarily profefs infidelity, on thofe

fhall

th\t monk refidea T . To confirm which Tup- fidels tying Sommeya between two camels, and
pofition, a paffage has been produced from an ftriking a lance thro’ her privy parts h When
Arab writer who fays that Bobeira' s name news was brought to Mohammed , that Amrndr
in the books of the Chrifiians , is Sergius ; but had denied the faith, he laid, it could not be,, for
this is only a conje&ure ; and another s tells us, that Am mar was full of faith from the crown of

his true name was Said, or Felix, and his fur- his head to the foie of his foot, faith being mixed

name Bwaira. But be that as it will, if Bobeira and incorporated with his very fleih and blood;
and Sergius were the fame man, I find not the and when Ammar himfelf came weeping to the
tfcall intimation in the Mohammedan writers, that prophet, he wiped his eyes, faying. What fault
he ever quitted his monaflery to go into Arabia was it of thine , if they forced thee ?

(as is fuppofed by the Chrifiians); and his ac~ But tho’ it be here faid, that thofe who a-
qua intance with Mohammed at Bofra, was too early poftacize in appearance only, to avoid death or
to favour the furmife of his affilting him in torments, may hope for pardon from God, yet
the Koran , which was compofed long after; it is unanimoufly agreed by the Mohammedan
tho’ Mohammed might, from his difeourfe, gain dodlors, to be much more meritorious and
fo me knowledge of Cbrfii unity and of the ferip- pleafing in the fight of God, courageouily and
turcs, which might be of ufe to him therein. nobly to perfifl'in the true faith, and rather to

From the anfwer given in this paffage of the fuffer death it felf than renounce it, even in
Koran , to the objection of the infidels, viz* words. Nor did the Mohammedan religion want
that the perfon fufpedled by them to have a hand its martyrs, in the Uriel fenfe of the word; of
in the Koran, fpoke a foreign language, and there- which I will here give two inflances, befides
fore could not, with any face of probability, be the above mentioned. One is that of Kbobaib
fuppofed to affift in a compofition written in the Ebn Ada, who being perfidioufly fold to the
Arabic tongue, and with fo great elegance, it is Koreijh , was by them put to death in a cruel nun-
plain this perfon was no Arabian. The word ner, by mutilation, and cutting off his fielh
Ajami , which is here ufed, fignifies any foreign piece-meal ; and being asked, in the midft of
or barbarous language in general ; but the Arabs his tortures, whether he did not wiih Mob am-
applying it more particularly to the Pcrfian , it med was in his place, anfwered, I would not ivljb
has been thence concluded by fome, that Salman to be with my family , my fubfiance , and my chil -
was the perfon; however, if it be true that he came dren , on condition that Mohammed was only to
not to Mohammed till after the Hejra , either he be pricked with a thorn 6 . The other is that
could not be the man here intended, or elfe this of a man who was put to death by Mofeilama ,
verfe mull have been revealed at Medina , contra- on the following occafion. That falfe prophet
ry to the common opinion. having taken two of Mohammed's followers, ask-

- Except him who foal l be compelled againfl his ed one of them, what he faid of Mohammed?
will , &c.] Thefe words were added for the fake the man anfwered. That he was the apoftlc of
of Amrndr Ebn Kafir , and fome others, who be- God : And what fayefi thou of me ? added Mo-
ing taken and tortured by the Koreijh , renounced fill am a ; to which lie replied. Thou alfi art the
their faith out of fear, tho’ their hearts agreed apojtle of God ; whereupon he was immediately
not with their mouths 4. It feems Ammar want- difmiffed in fafety. But the other, having re*
ed the conllancv of his father and mother, Idfir turned the fame anfwer to the former queilion,
and Sommeva, who underwent the like trial at refufed to give any to the lalt, tho' required to
the fame time witli their fon, and rcfolutcly re- do it three feveral times, but pretended to be
fufing to recant, were both put to death, the in- deaf, and was therefore ll.iin. It is related that

Mob a hr

1 P hid. ubi fup. p. 35, fsV. Gagnier, ubi [up. p. io, i i. Marrac. de Ahor. p. 37-
2 i/ Masudi. * Abu’l Hasan al Becri in Koran. 4 Al Be idawi, Al Zamakh.

Vahta. s Al Beijjawx. r> Ebn Shohnah.

Chap. 16. Al KORAN, 225

ihall the indignation of God fall , and they (hall fuffer a grievous punifh-
ment. This Jhall be their fentence , becaufe they have loved the prefent life
above that which is to come, and for that God dire&eth not the unbelieving
people. Thefe are they whofe hearts, and hearing, and fight God hath fealed
up ; and thefe are the negligent : there is no doubt but that in the next life
they fhall perifli. Moreover thy Lor d will be favourable unto thofe who have
fled their country, after having fuffered perfecution *, and been compelled to de¬
ny the faith by violence , and who have fince fought in defence of the true reli¬
gion, and have perfevered with patience ; verily unto thefe will thy Lord be
gracious and merciful, after they fhall have jhewn their fincerity. On a cer¬
tain day fhall every foul come to plead for it felf b, and every foul fhall be
repaid that which it fhall have wrought ; and they fhall not be treated un-
juftly. God propoundeth as a parable a city c which was fecure and quiet,
unto which her provifions came in abundance from every fide ; but fhe un¬
gratefully denied the favours of God : wherefore God caufed her to tafte the
extreme famine, and fear, becaufe of that which they had done. And now is
an apoftle come unto the hihabitants of Mecca from among themfelves and
they accufe him of impofture : wherefore a punifhment fhall be in fl idled on
them, while they are adling unjuftly. Eat of what God hath given ■ you for
food, that which is lawful and good ; and be thankful for the favours of
God, if ye ferve him. He hath only forbidden you that which dieth of it
felf, and blood, and fwine’s flefh, and that which hath been flain in the name
of any, befides God d. But unto him who fhall be compelled by necefiity to
eat of thefe things, not lulling x\or' wilfully tranfgrefling, God will furely be
gracious an d merciful. And fay not that wherein your tongues utter a lie ;
This is lawful, and this is unlawful ° 5 that ye may devife a lie concerning
God : for they who devife a lie concerning God, fhall not profper. They fhall
have fmall enjoyment in this world, and in that which is to come they fhall fuf¬
fer a grievous torment. Unto the Jews did we forbid that which we have told
thee formerly f : and we did them no injury in that refpedl , but they injured

G g their

Mohammed , when the ftory of thefe two men condition of another, but crying out, . My own
was told him, faid. The firfi of them threw him - foul, my ozv?i foul 3 /

felf on God "s mercy ; but the latter profejfedtbe c God propoundeth as a parable a city , &c.]
truth ; and he Jhall find his account i?i it1. This example is applied to every city which
a Thofe who have fed their country, after bav- having received great blefhngs from God, be-
lug fuffered perfecution , &c.] As did A?nmar, cometh infolent and unthankful, and is therefore
who made one in both the flights. Some, read- chaftifed by fome fignal judgment s or rather to
hag the verb with different vowels, render the Mecca in particular, on which the calamities
lait words, after having perfocuted -the true be- threatened in this paffage, viz. both famine and
lievers ; and inflance in al Hadrami9 who oblig- fword, were inflicted
ed a fervant of his to renounce Mohajnmedifin, d See chap. 5. p. 8z.

by force, but afterwards, together with that c And fay not • — This is lawful, and this is

fervant, profeffed the fame faith, and fled for it a. unlawful ;] Allowing what God hath forbidden,
b Every foul Jhall conie to plead for it felf j] and fuperititioufly abila in mg from what he hath
That is. Every perfon fhall be follici tous for his allowed. See chap. 6. p. 113, &c.
own falvation, not concerning himfelf with the f Formerly ;] viz. In the 6th chapter, p. 114.

1 Be 1 daw 1. 2 Idem* 3 Idem. 4 Idem.

226 Al KORA IV. Chap. 1 6.

their own fouls a. Moreover thy Lord will be favourable unto thofe who do
evil through ignorance ; and afterwards repent and amend : verily unto thefe
will thy Lord be gracious and merciful, after their repentance . Abraham was
a model of true religion, obedient unto God, orthodox, and was not an ido¬
later b : he was alfo grateful for his benefits : wherefore God chofe him, and
dire&ed him into the right way. And we bellowed on him good in this world •
and in the next he lhall furely be one of the righteous. We have alfo fpoken
unto thee, O Mohammed , by revelation, faying , Follow the religion of Abra¬
ham, who was orthodox, and was no idolater. The fabbath was only ap¬
pointed unto thofe who differed with their prophet concerning it c ♦, and thy
Lord will furely judge between them, on the day of refurreftion, as to that
concerning which they differed. Invite men unto the way of thy Lord, by
wifdom, and mild exhortation ; and difpute with them in the mofl condefcend-
ing tnanner ; for thy Lord well knoweth him who ftrayeth from his path,
and he well knoweth thofe who are rightly directed. If ye take vengeance on
any , tafce a vengeance proportionable to the wrong which hath been done
you d * but if ye fuller wrong patiently, verily this will be better for the
patient c. Wherefore do thou bear oppofition with patience ; but thy patience fhall
not be practicable , unlefs with God’s ajfiftance . And be not thou grieved on ac¬
count of the unbelievers \ neither be thou troubled for that which they fubtilly
devife ; for God is with thofe who fear him, and are upright.

CHAP.

n They injured their own fouls ;] i. e. They
were forbidden things which were in themfelves
indifferent, as a punifhment for their wickednefs
and rebellion.

11 And was not an idolater ;] This was to re¬
prehend the idolatrous Koreijb, who pretended that
they profefled the religion of Abraham .

L Who differed zuith their prophet concerning it."]
Thefe were the 'Jews ; who being ordered by Mofes
to let apart friday (the day now obferved by the
Mohammedans) for the exercife of divine worfhip,
refilled it, and chofe the fabbath- day, becaufe
on that day God refled from his works of crea¬
tion : for which reafon they were commanded
to keep the day they had chofen in the jftridlcfl
manner 1 .

tl If yc take vengeance, &c.] This pafTage is
fuppofed to have been revealed at Medina , on oc-
cafion of II am. ~ a, Mohammed's uncle, being
flam at the battle of Ohod. For the infidels hav¬
ing abufed his dead body, by taking out his

botvels, and cutting off his ears and his nofe,
when Mohammed faw it, he fwore that if God
granted him fuccefs, he would retaliate thofe
cruelties on feventy of the Korcijh ; but he was
by thefe words forbidden to execute what he had
fworn, and he accordingly made void his oath 2.
Abulfeda makes the number on which Moham¬
med fwore to reek his vengeance, to be but thir¬
ty 3 : but it may be obferved, by the way, that
the tranflator renders the pafTage in that author,
God hath revealed unto me that I fljall reta¬
liate, See. inllead of. If God gra?it me victory
over the Koreifh, I will retaliate, &c. reading
Lain adbharni , for adhfarni ; God, far from
putting this defign into the prophet’s head by a
revelation, exprefsly forbidding him to put it
in execution.

f The patient ;] Here, fays al Beiddzvi, the Ko¬
ran principally points at Mohammed , who was
of all men the the mofl confpicuous for meeknds
and clemency.

3 Aeu’lf. Vi t. Mob . p. 68.

Idem, Jallalo’ddin.

» lulem.

Al K 0 RAN.

Chap. 17

227

HAP. XVII.

Intitled, The Night-Journey a ; revealed at Mecca b

In the name of the moll merciful God.

•T1RAISE be unto him, who tranfported his fervant by night, from the XV.

facred temple of Mecca to the farther temple of Jerusalem c? the
circuit of which we have bleffed, that we might ihew him fome of our figns ;
for God is he who heareth, and feeth. And we gave unto Moses the book
of the law , and appointed the fame to he a direction unto the children of Is¬
rael, commanding them , faying , Beware that ye take not any other patron be-
fides me. O pofterity of thofe whom we carried in the ark with Noah d :
verily he was a grateful fervant. And we exprefsly declared unto the children
of Israel in the book of the law , faying. Ye will Purely commit evil in the
earth twice e, and ye will be elated with great infolence. And when the
pinifhment threatened for the firfl of thofe tranfgreffions came to be executed , we
fent againft you our fervants f, indued with exceeding ftrength in war, and they

G q: 2 fearched

a The reafon of this infcription appears in the
firfl: words. Some intitle the chapter. The chil¬
dren of Ifrael.

b Some except eight verfes, beginning at thefe
words, It wanted little but that the infidels had

/educed thccf Sec.

c Who tranfported his fervant by nighty from
the temple of Mecca to the temple of Jerufalem.J
From whence he was carried through the feven
heavens to the prefence of God, and brought
back again to Mecca the fame night.

This journey of Mohammed to heaven is fo
well known, that I may be pardoned if I omit
the defeription of it. The Englijh reader may
find it in Dr. Prideaux* s life of Mahomet 1 , and
the learned in Abtflfeda 2, whofe annotator has
corredled feveral miftakes in the relation of Dr.
P ride mix y and in other writers.

It is a difpute among the Mohammedan divines,
whether their prophet’s night-journey was really
performed by him corporally, or whether it was
only a dream or vifion. Some think the whole
was no more than a vifion ; and allege an ex-
prefs tradition of Modzoiyah 3 , one of Moham-
wed's fucceffors, to that purpofe. Others fup-

pofe he was carried bodily to Jerufaleniy but no
farther ; and that he afeended thence to heaven
in fpirit only. But the received opinion is, that
it was no vifion, but that he was actually tranf¬
ported in the body to his journey’s end ; and if
any impoflibility be obje&ed, they think it a fuf-
ficient anfwer to fay, that it might eafily be ef-
fedled by an omnipotent agent 4.

d O pofterity of tbofey &c.] The commenta¬
tors are put to it to find out the connexion of
thefe words with the foregoing. Some think
the accufative cafe is here put for the vocative,
as I have tranflated it : and others interpret the
words thus, Take not for your patrons , befides me,
the pofterity of thofe , See. meaning, mortal men.

c Ycwill furely commit evil in the earth tivicc
Their firfl; t ran fg re 111 on was their reje&ing the
decifions of the law, their putting Ifaiah to
death % and their imprilbning of Jeremiah 6 :
and the fecond, was their flaying of Zaebariab*
and John the Baptift, and their imagining the
death of Jesus 7 .

f We fent aga infl you our fervants , <5cc.J Thefe
wer c-Jalvty or Goliah , and his forces ; or Sen¬
nacherib the Affv'ian ; or elle Nebuchadnezzar ,

whom

T Pag. 43, lAc. See alfo Morgan’; Mahomet ifm explained, vol. 2.

V. Ibid. c. 18. 4 Al Beidaw i. -> Idem. 6 Jallalo’ddin.

'ALO’ODIN, YaJIYA.

228 Al KORAN. C HAP. 17.

fearched the inner apartments of your houfes v and the prediction became ac-
compliffied. Afterwards we gave you the victory over them*, in your turn, and
we granted you increafe of wealth and children, and we made you a more
numerous people, faying , If ye do well, ye will do well to your own fouls ;
and if ye do evil, ye ‘will do it unto the fame. And when the punijhment
threatened for your latter tranfgrejfion came to be executed , we fent enemies a-
gainft you to afflict you b, and to enter the temple, as they entred it the
firft time, and utterly to deftroy that which they had conquered. Perad-
venture your Lord will have mercy on you hereafter : but if ye return to
tranfgrefs a third time , we alfo will return to chaftife you c ; and we have ap¬
pointed hell to be the prifon of the unbelievers. Verily this Koran diredteth
unto the way which is moft right, and declareth unto the faithful, who do
good works, that they fhall receive a great reward*, and that for thofe who
believe not in the life to come, we have prepared a grievous punifhment. Man
prayeth for evil, as he prayeth for good d *, for man is haffcy e. We have

ordained

whom the eaftern writers call Bakbtnafr (which
was however only his furname, his true name
being Gudarz, or Raham) the governour of Ba¬
bylon under Lohorafp , king of Perjia 1 , who
took Jerufalem, and deftroyed the temple.

a Afterzuards zve gave you the victory over them ,
&c.] By permitting David to kill Goliah ; or by
the miraculous defeat of Sennacherib's army 5 or
for that God put it into the heart of Bahman
the fon of Lfandiyar , when he fucceeded his
grandfather Lohorafp , to order Kirefh, or Cyrus3
then governor of Babylon , to fend home the
yews from their captivity, under the condutt of
Daniel ; which he accordingly did, and they
prevailed againft thofe whom Bakbtnafr had
left in the land 2 .

b IV e fent enemies againft you to affliSl you ;]
Some imagine the army meant in this place was
that of Bakbtnafr 3 ; but others fay the Perfians
conquered the yews this fecond time, by the
arms of Gudarz (by whom they feem to intend
Antiocbus Epiphanes ,) one of the fuccelTors of
Alexander at Babylon . It is related that the ge¬
neral in this expedition, entring the temple, faw
blood bubbling up on the great altar, and asking
the reafon of it, the Jews told him it was the
blood of a facrifice which had not been accepted
©f God; to which he replied, that they had
not told him the truth, and ordered a thoufand
of them to be (lain on the altar : but the blood
not ceafing, he told them, that if they would
not confefs the truth, he would not fpare one
©f them ; whereupon they acknowledged it was

the blood of John : and the general faid, Thut
hath your Lord taken vengeance on you ; and
then cried out, O John, my Lord and thy Lord
knoweth what hath befallen thy people for thy
fake ; wherefore let thy blood ft op , by Go xlsper-
?niffi on , left 1 leave not one of them alive ; upon
which the blood immediately flopped

Thefe are the explications of the commenta¬
tors, wherein their ignorance in ancient hiflory
is fufficiently manifeil ; tho’ perhaps Mohammed
himfelf, in this latter paffage, intended the de¬
fir u£t ion of Jerufalem by the Romans .

c But if ye return to tranfgrefs a third time3
we alfo zvill return to chafife you.'] And this
came accordingly to pafs : for the Jews being
again fo wicked as to rejedl Mohammed , and
confpire againft his life, God delivered them into
his hands; and he exterminated the tribe of Ko-
reidha , and flew the chiefs of that of al Nadir ,
and obliged the reft of the Jewifh tribes to pay
tribute 5 .

d Man prayeth for evil as he prayeth for good ;]
Out of ignorance, miftaking evil for good ; or
making wicked imprecations on himfelf and 0-
thers, out of pallion and impatience.

c Man is hajiy ;] Or inconiiderate, not weigh¬
ing the confequence of what he asks.

It is faid that the per fon here meant is Adam ,
who, when the breath of life was breathed into
his noftrils, and had reached fo far as his navel,
tho’ the lower part of his body was, as yet,
but a piece of clay, mu ft needs try to rife up,
and got an ugly fall by the bargain. But o-

thers

1 Al Zamakhshari,

i/BEi-DAWI. ^

Al Beidawi.
Idem ,

2 lid cm.

3 Yahya, Jallalo'ddin,

Chap. 17. Al KORAN, 229

ordained the night and the day for two figns of our power : afterwards we
blot out the fign of the night, and we caufe the fign of the day to fhine
forth, that ye may endeavour to obtain plenty from your Lord by doing your
bufinefs therein , and that ye may know the number of years, and the com¬
putation of time > and every thing neceffary have we explained by a perfpi-
cuous explication. The fate * of every man have we bound about his neckbj
and we will produce unto him, on the day of refurredtion, a book wherein
his aflions J, hall be recorded: it fhall be offered him open, and the angels fh all
fay unto him , Read thy book •, thine own foul will be a fufficient accoun¬
tant againft: thee, this day c. He who fhall be rightly direfted, fhall be
directed to the advantage only of his own foul j and he who fhall err, fhall
err only againft the fame : neither fhall any laden foul be charged with
the burthen of another. We did not punifh any people , until we had fir ft
fent an apoftle to warn them. And when we refolved to deftroy a city, we
commanded the inhabitants thereof, who lived in affluence, to obey our apoftle-,
but they adted corruptly therein : wherefore the fentence was juftly pro¬
nounced againft that city •, and we deftroyed it with an utter deftrudtion.
And how many generations have we confumed fince Noah ? for thy Lord
fufficiently knoweth and feeth the fins of his fervants. Whofoever choofeth
this tranfitory life , we will beftow on him therein before hand that which
we pleafe ; on him, namely , whom we pleafe : afterwards will we appoint him
hell for his abode •, he fhall be thrown into the fame to be fcorched, cover¬
ed with ignominy, and utterly rejedted from tnercy. But whofoever choofeth
the life to come, and diredleth his endeavour towards the fame, being alfo
a true believer •, the endeavour of thefe fhall be acceptable unto God. On
all will we beftow the bleffings of this life , both on thefe and on thofe, of
the gift of thy Lord ; for the gift of thy Lord fhall not be denied unto
any. Behold, how we have caufed fome of them to furpafs others in wealth
and dignity : but the next life fhall be more confiderable in degrees of ho~
nour, and greater in excellence. Set not up another god with the true God,
left thou fit down in difgrace, and deftitute. Thy Lord hath command¬
ed that ye worfhip none, befides him •, and that ye fioew kindnefs unto your
parents, whether the one of them, or both of them attain to old age with
thee d. Wherefore fay not unto them, Fy on you! neither reproach them,

but

thers pretend the pallage was revealed on the
following occalion. Mohammed committed a
certain captive to the charge of his wife, Sazoda
tint Zambia , who moved with companion at the
irun’s groans, unbound him, and let him efcape:
upon which the prophet, in the firft motions
of his anger, wifhed her hand might fall off ;
but immediately compofmg himfelf, faid aloud,
O God, I am but a mam therefore turn my
mrfe into a blefting 1 .

i ;l The fate ;] Literally, the bird, which is
here uied to lignify a man’s fortune or fucccfs ;
‘he Arabs, as well as the Greeks and Romans,

taking omens from the flight of birds, which
they fuppofed to portend good luck, if they flew
from the left to the right, but if from the right
to the left, the contrary ; the like judgment
they alfo made when certain bealts palled be
fore them.

b Have zve bound about his neck ;] Like a col¬
lar, which he cannot by any means get off
See the Prelim. Difc. IV. p. 103.

c See ibid. p. 89.

d With thee ;] That is, receiving their rap¬
port and maintenance horn thee.

Jallalo’ddin.

230 Al K 0 HA TV. Chap, i

buc {'peak reipeft fully unto them ; and fubmit to behave humbly a towards
them, out of tender affe&ion, and fay, O Lord, have mercy on them both
as they nurfed me when I was little. Your Lord well knoweth that which is
in your fouls ; whether ye be men of integrity : and he will be gracious unto thofe
who fincerely return unto him. And give unto him who is of kin to you his due b,
and alfo unto the poor, and the traveller. And wafte not thy fubftance profufe-
ly : for the profufe are brethren of the devils c : and the devil was ungrateful
unto his Lord. But*, if thou turn from them, in expeftation of the mercy
which thou hopeft from thy Lord d ; at leafi , fpealc kindly unto them. And
let not thy hand be tied up to thy neck ; neither open it with an unbounded
expanfion e, left thou become worthy of reprehenfi on, and be reduced to po¬
verty. Verily thy Lord will inlarge the ftore of whom he pleafeth, and will
be fparing unto whom he -pleafeth •, for he knoweth and regardeth his fervants.
Kill not your children for fear of being brought to want ; we will provide for
them and for you : verily the killing them is a great fin f. Draw not near un¬
to fornication •, for it is wickednefs, and an evil way. Neither flay the foul
which God hath forbidden you to fay, unlefs for a juft caufe s ; and whom¬
ever fhall be {lain unjuftly, we have given his heir power to demand ftatisfac-
tion k; but let him not exceed the bounds of moderation in putting to death the
murtherer in too cruel a manner , or by revenging his friend's blood on any other
than the per fan who killed him ; fince he is afflfted by this law \ And meddle
not with the fubftance of the orphan, unlels it be to improve it, until he attain
his age of ftrength k : and perform your covenant ; for the performance of your
covenant fhall be inquired into hereafter. And give full meafure, when you
meafure ought and weigh with a juft balance. This will be better, and
more eafy for determining every man's due K And follow not that whereof

thou

* Submit to behave humbly , &c.J Literally,
Lower the wing of humility , See.

b His due ; j That is, friendfhip and afFe<5tion,
and affiftance in time of need.

c 77: e profufe are the brethren of the devils ;]
Prodigality, and fquandering away one’s fub-
iiance in folly or luxury, being a very great fin.
The Arabs were particularly guilty of extrava¬
gance in killing camels, and diftributing them by
lot, mccrly out of vanity and oftentation; which
they are forbidden by this paiTage, and com¬
manded to bellow what they could fpare on their
poor relations, and other indigent people 1 .

d If thou turn from them in expectation, &c.J
That' is, If thy prefen t circumllances will not
permit thee to a fill others, defer thy charity
rill God fhall grant thee better ability.

0 Let not thy hand be tied ftp, neither open it
with an unbounded expanfion ;] i. e. Be neither
niggardly nor profufe, but obi'erve the mean be-

} Al Geidawi. i Idem. ; Idem .

* F. AL BfiiDAwr, 7 Idem , Al Zamakh.

tween the two extreams, wherein confifis true li¬
berality z.

f See chap. 6. p. 113, and 115. and chap. 81.
g Unlefs for a jujl caufe ; j The crimes for
which a man may juftly be put to death are thefe;
apoftaev, adultery, and murder 3.

h W e have given his heir power to demand fa -
tisfaftion ;] It being at the election of the heir, or
next of kin, either to take the life of the mur¬
derer, or to accept of a fine in lieu of it **•.

1 Since he is ajffed, &*c.] Some refer the pro¬
noun he to the perfon flain, for the avenging
whofc death this Jaw was made ; fomc to the
heir, who has a right granted him to demand la-
tisfadlion for his friend’s blood 5 ; and others to

him who fllall be flain by the heir, if he carry
his vengqahce too far 6.
k See chap.’ 4. p. 60, 6r.

J Mb re eafy for determining, &c.] Or, mere
advantageous in the end 7 ..

* See chap. 2. p. 20, 21. 1 Yahy/.

Chap. 17*

Al KORAN.

thou haft no knowledge* ; for the hearing, and the light, and the heart, every
of thefe Ihall be examined at the laji day. Walk not proudly in the land, for
thou canft not cleave the earth, neither fhalt thou equal the mountains in
future. All this is evil, and abominable in the fight of thy Lord. Thefe
■precepts are a part of the wifdom which thy Lord hath revealed unto thee.
Set not up any other god as equal unto God, left thou be call: into hell, re¬
proved and rejedted. Hath your Lord preferably granted unto you fons, and
taken for himfelf daughters from among the angels b? Verily in ajjerting this
ve utter a grievous faying. And now have we ufed various arguments and
repetitions in this Koran, that they may be warned •, yet it only rendereth
them more difpofed to fly from the truth. Say unto the idolaters , If there were
other gods with him, as ye fay, they would furely feelc an occafion of making
fome attempt againft the poflfeflor of the throne c : God forbid ! and far, very
far, be that from him which they utter ! The feven heavens praife him, and
the earth, and all who are therein : neither is there any thing which doth not
celebrate his praife i but ye underftand not their celebration thereof: he is gra¬
cious and merciful. When thou readeft the Koran, we place between thee
and thofe who believe not in the life to come, a dark vail and we put co¬
verings over their hearts, left they fhould underftand it, and in their ears thick-
nefs of hearing. And when thou makeft mention, in repeating the Koran, of
thy Lord only d, they turn their backs, flying the dohlrine of his unity. We
well know with what defign they hearken, when they hearken unto thee, and
when they privately difcourfe together : when the ungodly lay. Ye follow no
other than a mad-man. Behold ! what epithets they bellow on thee. But they
are deceived •, neither can they find any juft occafion to reproach thee. They
alfo fay. After we Ihall have become bones and dull, Avail we furely be raifed
a new creature ? Anlwer, Be ye ftones, or iron, or fome creature more im¬
probable in your opinions to he raifed to life. But they will fay. Who fhall re-
ilore us to life ? Anfwer, He who created you the firft time : and they will
wag their heads at thee, faying. When fhall this he ? Anfwer, Peradventure it
is nigh. On that day Ihall God call you forth from your fepulchres , and ye
fliail obey, with celebration of his praife c i and ye (hall think that ye tar¬
ried f but a little while. Speak unto my fervants, that they fpeak mildly
unto the unbelievers , left ye exafperate them •, for Satan foweth dilcord among

them.

a Follow net that whereof thou haft no know¬
ledge ;] i. c. Vain and uncertain opinions, which
thou haft not good reafon to believe true, or at
leaft probable. Some interpret the words, Ac-
::::e not another of a crime whereof thou haft no
ledge ; fuppofing they forbid the bearing falfe
v.'itneh, or the fpreading or giving credit to idle
reports or others 1 .

■' bee chap. 1 6. p.

f (T' t y y

-• r:y 000:1 /a make
J.fy the throne ;] i
1 ..oiPtv contend wit

21 3, 219.

June attempt again]} the pnf-
. e. They would in all pro-
h God lor fuperiority, and

endeavour to dethrone him, in the fame manner
as princes a£t with one another on earth.

d Of thy Loud on/y j] Not allowing their
gods to be his aftbeiates, nor praying their inter-
ceflion with him.

c Ye fhall obey , with celebration of his praife ;]
The dead, flays al Beiddzvi , at his call fhall im¬
mediately rife, and fluking the duft off their
heads, fhall fay, Praife be unto thee, O Gon.

* That yc tarried viz. In your graves ; 01,
in the world.

1 Tide in*

232 Al KORAN. Chap. ij.

them, and Satan is a declared enemy unto man. Your Lord well knoweth
you ; if he pleafeth, he will have mercy on you, or, if he pleafeth, he will
punifh you a : and we have not fent thee to he a fteward over them. Thy Lord
well knoweth all perfons in heaven and on earth b. We have bellowed pe¬
culiar favours on fome of the prophets, preferably to others ; and we gave
unto David the pfalms c. Say, Call upon thofe whom ye imagine to be gods
beftdes him* yet they will not be able to free you from harm, or to turn
it on others. Thofe whom ye invoke d, do the7nf elves defire to be admitted
to a near conjundlion with their Lord * ftriving which of them fhall approach
neareft unto him: they alfo hope for his mercy, and dread his punifhment: ;
for the punifhment of thy Lord is terrible. There is no city but we will
deftroy the fame before the day of refurredlion, or we will punifh it with
a grievous punifhment. This is written in the book of our eternal decrees .
Nothing hindred us from fending thee with miracles, except that the former
nations have charged them with impofture. We gave unto the tribe of Tha-
mud, at their demand, the fhe-camel vifible to their fight ; yet they dealt un-
juftly with her e : and we fend not a prophet with miraqles, but to ftrike
terror. Retnember when we faid unto thee, Verily thy Lord encompaffeth
men by his knowledge and power. We have appointed the vifion which we
fhewed thee f , and alfo the tree s curfed in the Koran, only for an occafion
of difpute unto men, and to ftrike them with terror * but it fhall caufe them

* Your Lord well knoweth you. See.'] Thefe
words arc defigned as a pattern for the Mojlems
to follow, in difeourfing with the idolaters ; by
which they are taught to life foft and dubious
expreffions, and not to tell them djreftly that
they are doomed to hell fire; which, befides
the preemption in offering to determine the
fentence of others, would only make them more

irreconcileable enemies 1 .

b Tby Lord well knoweth all perfons , See.] And
may choofe whom he pleafes for his embaffa-
dor. This is an anfwer to the objections of
the Koreifh , that Mohammed was the orphan
pupil of Abu Taleb, and followed by a parcel

of naked and hungry fellows 2.

c The pfalms ;] Which were a greater honour

to him than his kingdom ; and wherein Mo¬
hammed and his people are foretold by thefe
words , among others 3 ; The righteous fhall

i nher i t the earth **■ .

d Thofe whom ye invoke;] viz. The angels and
prophets, who are the fervants of God as well

as your felves.

c See chap. 7. p. 124, 125.

f The vifion which we fhewed thee , &c.] Moham¬
med's journey to heaven is generally agreed to
be intended in this place ; which occafioned
great heats and debates among his followers,
till they were quieted by Abu Beers bearing
teftimony to the truth of it * . The word vifion >
here ufed, is urged by thofe who take this jour¬
ney to have been no more than a dream, as a
plain confirmation of their opinion. Some, how¬
ever, fuppofe the vifion meant in this paffage
\yas not the night-journey, but the dream Mo¬
hammed faw at a l Hodeibiya , wherein he feemed
to make his entrance into Mecca6; or that at
Be dr 7 ; or elle a vifion he had relating to the
family of Ommeya , whom he faw mount his pul¬
pit, and jump about in it like monkeys ; upon
which he faid. This is their portion in this
world, which they have gained by their pro-
fefiion of IJldm^ . But if any of thefe latter ex-
pofitions be true, the verfe mull have been re¬
vealed at Medina.

s The curfed tree;] Called al Zakkum , which
fprings from the bottom of hell 9 .

1 Al
p. 12 2.

of Mah.

/• H4-*

Beidawi. a

4 Pjal. xxxvii. 28.
p. 50. and Prelim.

8 Al BeiDAWi.

Idem . 3 V. Marracc. Ale. p. 2 S , &c. P R 1 u . life of Mah.

Al Beid. 1 V. Abulf. znt. Mob. p. 39. & not. ibid. Prideau x,l?ff
Difc . §. II. 7>. 47. 6 See Kor. [hap. 48. 7 See chap. £•

9 See chap. 37.

Chap. 17

Al KORAN.

233

to tranfg refs only the more enormoufly. And remember when we faidunto the
angels, Worfhip Adam ; and they all worfhipped him except Eplis, who faid.
Shall I worfhip him whom thou haft created of clay ? And he laid, What thinkeft
thou, as to this man whom thou haft honoured above me ? verily, if thou grant
me refpite until the day of refit rredl ion, I will extirpate his off-fpring, except a
few. God anfwered, Be gone, I grant thee refpite : but whofoever of them
lhall follow thee, hell fhall furely be your reward ; an ample reward for
your demerits * ! And intice to vanity fuch of them as thou canft, by thy
voice •, and affault them on all fides with thy horfemen and thy footmen b ;
and partake with them in their riches, and their children c ; and make them
promifes ; ( but the devil fhall make them no other than deceitful promifes :)
as to my fervants, thou fhalt have no power over them ; for thy Lord is a
fufficient proteftor of thofe who truft in him. It is your Lord who driveth
forward the fhips for you in the fea, that ye may feek to enrich your felves
of his abundance by commerce •, for he is merciful towards you. When a
misfortune befalleth you at fea, the falfe deities whom ye invoke are for¬
gotten by you , except him alone : yet when he bringeth you fafe to dry land,
ye retire afar off from him , and return to your idols ; for man is ungrateful d.
Are ye therefore fecure that he will not caufe the dry land to fwallow you
up, or that he will not fend againft you a whirlwind driving the fands to
overwhelm you ? then fhall ye find none to protedt you. Or are ye fecure
that he will not caufe you again to commit your felves to the fea another
time, and fend againft you a tempeftuous wind, and drown you ; for that ye
have been ungrateful ? then fhall ye find none to defend you againft us, in
that difir efs. And now have we honoured the children of Adam by fun dry
peculiar privileges and endowments *, and we have given them conveniencies of
carriage by land and by fea, and have provided food for them of good
things ; and we have preferred them before many of our creatures which we
have created, by granting them great prerogatives. On a certain day we will
call all men to judgment with their refpeCtive leader e : and whofoever fhall
have his book given him into his right hand, they fhall read their book with
joy and fatisf action and they fhall not be wronged a hair8. And whoever
hath been blind in this life , fhall be alfo blind in the next, and fhall wan¬
der more widely from the path of falvation. It wanted little but the unbe¬
lievers had tempted thee to fwerve from the inflruCiions which we had re¬
vealed unto thee, that thou fhouldeft devife concerning us a different

H h thing ;

a See chap. 2. p. 4. and chap. 7. p. 117, tsrV.

11 With thy horfemen and with thy footmen ; ] i. c.
With all thy forces.

c And partake with them in their riches and
their children 5] Inftigating them to get wealth
by unlawful means, and to fpend it in fupport-
ing vice and fuperftition ; and tempting them
to incelluous mixtures, and to give their chil¬
dren names in honour of their idols, as AbJ \
Taghutb, Abdd ai Uzza , See 1 .

1 Al Be 1 daw 1.

6 See chap. 10. p. 168.

c Their refpeftbe leader ;] Some interpret this
of the prophet fent to every people ; others, of
the heads of fe£ls ; others, of the various reli¬
gions profefied in the world ; others, of the books
which lhall be given to every man at the re fur-
reftion, containing a rcgillcr of their good and
bad a£tions 2.

* Sec the Prelim. Difc. IV. p. 89.

? See chap. 4. p. 67. not. 1

2 Idem.

234 Al KORAN. C hap. 1 7.

thing1-, and then would they have taken thee for their friend: and unlefs
we had confirmed thee, thou hadft certainly been very near inclining unto
them a little. Then would we furely have caufed thee to tafte the punilh-
ment of life, and the punifhment of death b ; and thou fhouldeft not have
found any to protect thee againft us. The unbelievers had likewife almoft
caufed thee to depart the land, that they might have expelled thee thence c:
but then fhould they not have tarried therein after thee, except a little while d.
■This is the method of dealing which we have prefcribed onr [elves in refpeft to
our npollles, whom we have already fent before thee : and thou fhalt not
find any change in our prefcribed method. Regularly perform thy prayer
at the declenfion of the fun % at the firft darknefs of the night f, and the
prayer of day-break s; for the prayer of day- break is born witnefs unto by
the angels h. And watch fome part of the night in the. fame exercife , as a work

1 It wanted little but the unbelievers had fe-
duced thee , Sec .] Thefe are generally fuppofed to
have been the tribe of Thakif, the inhabitants
of al Tdyef, who infilled on Mohammed's grant¬
ing them feveral very extraordinary privileges,
as the terms of their fubmiflion to him ; for they
demanded that they might be free from the legal
contribution of alms, and from obferving the
Appointed times of prayer; that they might be
allowed to keep their idol Alldt for a certain
time 1 , and that their territory might be declar¬
ed a place of fecurity and not be violated, like
that of Mecca, See. And they added, that if
rhe other Arabs asked him the reafon of thefe
conceflions, he fhould fay, that God had com¬
manded him fo to do 2 . According to which ex¬
plication it is plain this verfe mull have been re¬
vealed long after the Hejra.

Some, however, will have the paflage to have
been revealed at Mecca , on occalion of the Ko -
? c:jh ; who told Mohammed they would not fuf-
fer him to kifs the black Rone in the wall of
Caaoa, unlefs he alio vifited their idols, and
: Aliened them with his hand, to ihew his refpedt.

k 'The punijbment of life , and the punifhment of
d rath ;] i- c. Beth of this life and the next. Some
interpret the lirll of the punifhment in the next
world, and the latter of the torture of the fe¬

rrule h re x .

•v

' Tie uni-Tic

A /, f + * y • A i i-y * / - »

i ‘J C C j *• / * + b - : iV ..

to the nl.ice '

and the ocf:fh.
v cubed at Lien.
fur-iity v, I her.

1 he;r reliefs on

ren t:rd lilt zvife nlmofi caufed thee
:d, he.] The commentators differ
where this paiTagc was delivered,
>n of it. Some think it was re-
and that it refers to the violent
tne K.rcljb bore Mohammed, and
deavours to make him leave Mec¬

ca 4 ; as he was at length obliged to do. But
as the perfons here fpoken of feem not to have
prevailed in their project, others fuppofe that
the verfe was revealed at Medina, on the fol¬
lowing occafion. The Jezos , envious of Mo¬
hammed's good reception and Ray there, told
him, by way of counfel, that Syria was the land
of the prophets, and that if he was really a pro¬
phet he ought to go thither. Mohammed fe-
rioufly reflecting .on what they had faid, began
to think they had advifed him well ; and actu¬
ally fet out, and proceeded a day’s journey in
his way to Syria : whereupon Goo acquainted
him with their defign by the revelation of this
verfe ; and he returned to Medina 5 .

d Then fhould they not have tarried therein¬
after thee , except a little while. ] This was ful¬
filled, according to the former of the abovemen-
tioned explications, by the lofs of the Koreijh at
Bedr ; and according to the latter, by the great
(laughter of th c fezes of Koreidha and al Nadir 6 .

c At the declenfion of the Jun ;] i. e. At the
time of noon prayer, when the fun declines
from the meridian ; or, as fome choofe to
tranflatc the words, at the fet ting of the fun,
which is the time of the RrR evening prayer.

f At the firft darknefs of the night ;] The
time of the laR evening prayer.

g The prayer of day- break ;] Literally, the
reading of the day-break 5 whence fome fuppofe
the reading of the Koran at that time is teie
meant.

h By the angels ;] viz. The guardian angels,
who, according to fome, are relieved at that
time ; or clfe the angels appointed to make
the change of night into day, lAc 7 .

r See the TV el -.in
s 26, cjc. *

it l J ' r I »*. • ^ • I
jkl J i I U " * »

Dlfc.p. 18.

A l Bi ID A W I

Al Beidawi, Jallalo’ddin. V. Abut k. vit. MJ.an. p.
4 Idem. s Idem , Jallalo’ddin. 6 I Idem.

Al KORA 1ST. 235

of fupererogation for thee •, peradventure thy Lord will raife thee to an ho¬
nourable ftacion*. And fay, O Lord, caufe me to enter with a favourable entry
and caufe me to come forth with a favourable coming forth b * and grant me
from thee an affifting power. And fay. Truth is come, and faifhood is
vanifhed : for faifhood is of fhort continuance0. We fend down of the Koran
that which is a medicine and mercy unto the true believers , but it fball
only increafe the perdition of the unjuft. When we beftow favours on
man, he retireth and withdraweth himfelf ungratefully from us : but when e-
vil toucheth him, he defpaireth of our ?nercy . Say, Every one adteth after
his own manner d : but your Lord beft knoweth who is moft truly directed
in bis way. They will afk thee concerning the fpirit : anfwer, Thefpirit
was created at the command of my Lord f : but ye have no knowledge
o-iven unto you, except a little s. If we pleafed, we fhould certainly take a-
way that which we have revealed unto thee h ; in fuch cafe thou couldeft not
find any to affift thee therein againft us, unlefs through mercy from thy Lord ;

for his favour towards thee hath been great. Say, Verily if men and ge-

Hh 2 nii

Chap. 17.

* An honourable ftation ;] According to a
tradition of Abu Horeira , the honourable ftation
here intended, is that of interceflor for others 1 .

b Caufe vie to enter with a favourable entry
andeatife me to come forth with a favourable coming
forth;] That is. Grant that I may enter my grave
with peace, and come forth from it, at the re-
furre&ion, with honour and fatisfa&ion. In
which fenfe this petition is the fame with that
of Balaam , Let me dye the death of the righteous ,

and let my l aft end be like his 2 .

But as the perfon here fpoken to is generally
fuppofed to be Mohammed , the commentators fay
he was commanded to pray in thefe words for
a iafe departure from Mecca , and a good recep¬
tion at Medina ; or for a fure refuge in the cave,
where he hid himfelf when he fled from Mec-
a 3 ; or (which is the more common opinion)
for a victorious entrance into Mecca , and a fafe
return thence 4'.

c Say, Truth is come, and faifhood is vanifhed,
&c.] Thefe words Mohammed repeated, when
he entred the temple of Mecca , after the tak¬
ing of that city, and cleanfed it of the idols ;
a great number of which are faid to have fal¬
len down on his touching them with the end of
the ftick he held in his hand s .

d Every one atteth after his own manner ;] i. e.
According to his judgment or opinion, be it true
or falfe ; or according to the bent of his mind,
and the natural conflitution of his body 6 .
c‘ Concerning the fpirit ;] Or the foul of man.

Some interpret it of the angel Gabriel , or of the
divine revelation 7 .

f The fpirit tons created at the command of
my Lord 5] viz. by the word Kun , i. e. Be;
confifting of an immaterial fubftance, and not
generated, like the body. But, according to a
different opinion, this paflage fhould be tran flu¬
ted, The fpirit is of th of e things , the knowledge of
which thy Lord hath referved to himfelf. For
it is faid that .th zjews bid the Koreijh ask Moham¬
med to relate the hiftory of thofe who flept in the
cave 8 , and of DhuTkarnein 9 , and to give them
an account of the foul of man ; adding, that if
he pretended to anfwer all the three queftions,
or could anfwer none of them, they might be
fure he was no prophet ; but if he gave an an¬
fwer to one or two of the queftions and was
filcnt as to the other, he was really a prophet.
Accordingly when they propounded the queftions
to him, he told them the two hiftories, but ac¬
knowledged his ignorance as to the origin of
the human foul io.

£ Ye have no knowledge given unto you, except a
little ;] All your knowledge being acquired from
the information of your fenfes, which muft no-
ceflarily fail you in fpiritual fpeculations, with¬
out the afli fiance of divine revelation 1 1 .

1 We would certainly take away that which
we have revealed ;] Viz. the Koran ; by razing
it both from the written copies, and the memo¬
ries of men.

1 Idem. 2 Numb, xxiii. io. 1 See the Prelim. Difc . §. IT. /
Iallalo’ddin. I idem. V. Gagmer, Vie de Mahomet, tom. 2 .

u aw i. 7 a See the next chapter. 9 See ib. 10

51. ^ Al Beidawi,

p. 127. 6 sll Bei-

Al Beidawi. 11 Idem,

236 Al KORAN. Chap. iyt

nii were purpofely aflembled, that they might produce a book like this Koran,
they could not produce one like unto it, although the one of them affifted
the other. And we have varioufly propounded unto men in this Koran, e-
very kind of figurative argument ; but the greater part of men refufe to re¬
ceive it, merely out of infidelity. And they fay. We will by no means be¬
lieve on thee, until thou caufe a fpring of water to gufh forth for us out of
the earth*; or thou have a garden of palm-trees and vines, and thou caufe
rivers to fpring forth from the midft thereof in abundance ; or thou caufe the
heaven to fall down upon us, as thou haft given out, in pieces ; or thou
bring down God and the angels to vouch for thee ; or thou have a houfe of gold ;
or thou afcend by a ladder to heaven: neither will we believe thy afcending
thither alone b, until thou caufe a book to defcend unto us, bearing witnefs of
thee , which we may read. Anfwer, My Lord be praifed ! Ami other
than a man, fent as an apoftle ? And nothing hindreth men from believing,
when a direction is come unto them, except that they fay. Hath God fent
a man for his apoftle ? Anfwer, If the angels had walked on earth as fa¬
miliar inhabitants thereof , we had furely fent down unto them from heaven
an angel for our apoftle. Say, God is a fufRcient witnefs between me and
you : for he knoweth and regardeth his fervants. Whom God fhall diredl,
he fhall be the rightly directed ; and whom he fhall caufe to err, thou fhalt
find none to afiift, befides him. And we will gather them together on the
day of refurredlion, creeping on their faces, blind, and dumb, and deafc :
their abode fijall be hell ; fo often as the fire thereof lhall be extinguilhed, we
will rekindle a burning flame to torment them d. This lhall be their reward, be-
caufe they difbelieve in our figns, and fay. When we lhall have been reduced
to bones and dull, lhall we furely be raifed new creatures ? Do they not
perceive that God, who created the heavens and the earth, is able to create
other bodies, like their prefent? And he hath appointed them a limited
term ' ; there is no doubt thereof : but the ungodly rejeft the truth , mere¬
ly out of unbelief. Say, If ye pofTeffed the treafures of the mercy of my
Lord, ye would furely refrain from ufing them , for fear of fpending them f ;
for man is covetous. We heretofore gave unto Moses the power of working nine
evident figns . And do thou afk the children of Israel as to the Jtory of

Mo-

2 Until thou caufe a fpring of water to gufh
forth, &c.] This and the following miracles were
demanded of Mohammedby the Koreifl?, as proofs
of his million.

b Thy afcending thither alone As thou pre¬
tended to have done in thy night-journey ; but
of which no man was witnefs.

c See the Prelim. Difc. §. IV. p. 85.
d So often as the fire fhall be extinguifbed , we
will rekindle it to torment them ;] i. e. When
the fire lhall go out or abate for want of fuel,
after the confumption of the skins and flefii of

the damned, we will add frelh vigour to the
flames by giving them new bodies T .

c A limited term ;] Of life, or refurreflion.
f For fear of fpending them ;] That is, left they
Ihould be exhaufted.

g Nine figns ;] Thefe were, the changing his
rod into a ferpent, the making his hand white and
Alining, the producing locufts, lice, frogs, and
blood, the dividing of the red-fea, the bringing
water out of the rock, and the lhaking of mount
Sinai over the children of Ijrael. In lieu of the
three laft fome reckon the inundation of the

Nik,

1 Al Beidawi, See chap. 4. p- 68.

Chap. 17. Al KORAN. 237

Moses* •, when he came unto them, and Pharaoh faid unto him. Verily
I efteem thee, O Moses, to be deluded by forcery. Moses anfwered. Thou
well knoweft that none hath fent down thefe evident figns except the Lord
of heaven and earth •, and I furely efteem thee, O Pharaoh, a loft man.
Wherefore Pharaoh fought to drive them out of the land •, but we drown¬
ed him, and all thofe who were with him. And we faid unto the children
of Israel, after his dejlrudlion , Dwell ye in the land : and when the pro-
mife of the next life fhall come to be fulfilled, we will bring you both promif-
cuoufly to judgment. We have fent down the Koran with truth, and it
hath defcended with truth : and we have not fent thee otherwife than to be
a bearer of good tidings, and a denouncer of threats. And we have divided
the Koran, revealing it by parcels , that thou mighteft read it unto men
with deliberation •, and we have fent it down, caufmg it to defcend as occa-
fion required*. Say, Whether ye believe therein, or do not believe, verily
thofe who have been favoured with the knowledge of the fcriptures which
were revealed before it, when the fame is rehearfed unto them, fall down on
their faces0, worfhipping, and fay. Our Lord be praifed, for that the
promife of our Lord is furely fulfilled ! And they fall down on their faces,
weeping •, and the 'hearing thereof increafeth their humility. Say, Call upon
God, or call on the Merciful : by which foever of the two names ye invoke
him , it is equal ; for he hath molt excellent names d. Pronounce not thy
prayer aloud, neither pronounce it with two low a voice % but follow a mid¬
dle way between thefe : and fay, Praife be unto God, who hath not begotten
any child ; who hath no partner in the kingdom, nor hath any to protedt
him from contempt : and magnify him by proclaiming his greatnefs.

C H A P.

Nile , the blafting of the corn, and fcarcity of
the fruits of the earth T. Thefe words, howe-
ver,are interpreted by others, not of nine miracles ,
but of nine commandments , which Mofes gave his
people, and were thus numbred up by Moham¬
med himfelf to a Jew , who asked him the quef-
tion, viz* That they fhould not be guilty of
idolatry, nor (leal, nor commit adultery or
murder, nor practice forcery or ufury, nor ac-
cufe an innocent man to take away his life, or
a modeft woman of whoredom, nor defert the
army ; to which he added the obferving of the
fabbath, as a tenth commandment, but which
peculiarly regarded the Jews : upon which
anfwer, it is faid, the Jew kiffed the prophet’s
hands and feet 2.

a Do thou ask the children of I fra el, £sfr.]
Some think thefe words are directed to Mofes ,

who is hereby commanded to demand the
children of Ifrael of Pharaoh, that he might
let them go with him.

b See the Prelim. Difc. §. III. p. 64, 65.
c On their faces ;] Literally, on their chins .
d Call on God, or the Merciful , &c.] The in¬
fidels hearing Moham?ned fay, O God, and O
Merciful, imagined the Merciful was the name
of a deity different from God, and that he preach¬
ed the worfhip of two ; which occafioned this
paffage. See chap. 7. p, 136.

e Pronounce not thy prayer aloud , nor with too
low a voice , &c.] Neither fo loud, that the in fi
dels may overhear thee, and thence take occafion
to blafpheme and feoff; nor fo foftly as not to
be heard by the afliltants. Some fuppole that
by the word prayer, in this place, is menu *he
reading of the Koran,

1 Idem , Jallalo’ddik.

z Al Beidawi.

Al KORAN.

Chap. i§.

CHAP. XVIII.

Intitled , The Cavea; revealed at Me cc Ab.

In the name of the moft merciful God.

PRAISE be unto God, wlio hath fent down unto his fervant the book

of the Koran , and hath not inferted therein any crookednefs,* but hath made
it a ftrait rule : that he fhould threaten a grievous punifhment unto the unbe¬
lievers , from his prefence ; and fhould bear good tidings unto the faithful,
who work righteoufnefs, that they fhall receive an excellent reward, name¬
ly , paradife , wherein they fhall remain for ever : and that he fhould warn
thofe who fay, God hath begotten iffue ; of which matter they have no
knowledge, neither had their fathers. A grievous faying it is, which pro-
ceedeth from their mouths : they fpeak no other than a lie. Peradventure
thou wilt kill thy felf with grief after them, out of thy earneft -zeal for their
converfion , if they believe not in this new revelation of the Koran. Verily we
have ordained whatfoever is on the earth for the ornament thereof, that we
might make trial of ?nen, and fee which of them excelleth in works : and we
will furely reduce whatever is thereon, to dry duft. Doft thou confider that
the companions of the cave0, and Al Rakim*, were one of our figns, and
a great miracle ? When the young men took refuge in the cave, they faid,
O Lord, grant us mercy from before thee, and difpofe our bufinefs for us
to a right iffue. Wherefore we ftruck their ears with deafnefs , fo that they
Jlept without dijiurbance in the cave for a great number of years : then we

awaked

* The chapter is thus infcribed becaufe it makes
mention of the cave wherein the feven fleepers
concealed themfelves.

u Some except one verfe, which begins thus.
Behave thy felf with cotiflancy , See.

c The companions of the cave ;] Thefe were
certain Cbrijlian youths, of a good family in E -
phefusy who, to avoid the perfecution of the em¬
peror Deciusy by th zArab writers called Decia?iusy
hid themfelves in a cave, where they flept for
a great number of years 1 * * .

This apocryphal ftory (for Baronins 2 treats it
as no better, and Father Marracci 3 acknow¬

ledges it to be partly falfe, or at Jeaft doubtful,
tho’ he calls Hottinger a monfter of impiety , and
the off-feum of heretics for terming it a fable4,)
was borrowed by Mohammed from the Chriftian
traditions ' , but has been embellilhed by him
and his followers with feveral additional circum-
fianccs 6.

J Al Rahim :] What is meant by this word the
commentators cannot agree. Some will have it
to be the name of the mountain, or the valley,
wherein the cave was ; Tome fay it was the
name of their dog ; and others (who feem to
come ncareft the true iignification) that it was

1 Al B e i d a w i , Jallalo’ddin, &c. 2 In Martyr oh ad 27. Julih 3 In Ah or.

p. 42$. & in Prodr . part. 4. p. 103. 4 Hotting. Hift . Orient . p. 40. 5 V \ Greg.

Turon. y Simeon. Metaphrase. 6 r. D’Herbelot, Bill. Orient . p. 1S9.

Chap. i8. At KORAN. s39

awaked them, that we might know which of the two parties * was more ex-
ad in computing the fpace which they had remained there. We will relate
unto thee their hiftory with truth. Verily they were young men who had
believed in their Lord •, and we had abundantly direfted them : and we forti¬
fied their hearts with conftancy when they flood before the tyrant and they
raid. Our Lord is the Lord of heaven and earth: we will by no means
call on any god befides him ; for then.fhould we furely utter an extravagance.
Thefe our fellow people have taken other gods, befides him ; although they
bring no demonftrative argument for them : and who is more unjuft than
he who devifeth a lie concerning God? And they faid the one to the other.
When ye fhall feparate yourfelves from them, an & from the deities which they
worlhip, except God , fly into the cave: your Lord will pour his mercy
on you abundantly, and will difpofe your bufinefs for you to advantage. And
thou mighteft have feen the fun, when it had rifen, to decline from their
cave towards the right hand ; and when it went down, to leave them on the
left hand': and they were in the fpacious part of the cave*. This was one of
the figns of God. Whomfoever God fhall direft, he fhall be rightly d hefted •,
and whomfoever he fhall caufe to err, thou flialt not find any to defend or to
direft. And thou wouldft have judged them to have been awake', while they
were fieeping ; and we caufed them to turn themfelves to the right hand, and
to the left f. And their dog E ftretched forth his fore -legs in the mouth of

the

a brafs plate, or Hone table placed near the mouth
of the cave, on which the names of the young
men were written.

There are fome, however, who take the com¬
panions of al Rakhn to be different from the feven
Heepers : for they fay the former were three
men who were driven by ill weather into a cave
for fhelter, and were fhut in there by the falling
down of a vaft Hone, which flopped the cave’s
mouth ; but on their begging God’s mercy, and
their relating each of them a meritorious a£lion
which they hoped might intitle them to it, were
miraculoufly delivered by the rock’s rending in
funder to give them paflage 1 .

^The two parties'!] viz. Of the fleepers them¬
felves, or others, who were divided in opinion
as to the length of their flay in the cave.

b Except God;] For they, like other idolaters,
worfhipped the true God and idols alfo 2.

c The fun deed Tied from their cave , <3cc.] Left
it fhould be ofFenfive to them, the cave opening
towards the fouth 3 .

In the fpacious part of the cave] i. c. In the
rnidil of it, where they were incommoded nei¬
ther by the heat of the fun nor the elofenefs of the
cave4.

Al Be ; daw!, ex trad. Nootndn Ehn Bafkir.
Tea. 6 idem, J a llalo’ddin. 7

c Thou wouldeft have judged them to have been
awake ;] Becaufe of their having their eyes open,
or their frequent turning themfelves from one
fide to the other 5 .

/ And they turned themfelves , See.] Left their

lying fo long on the ground fhould confumc
their flefh 6 .

g Their dog i] This dog had- followed them
as they palled by him when they fled to the cave,
and they, drove him away; whereupon Goo
caufed him to fpeak, and he Lid, I love thoje
who are dear unto God ; go to fi cep therefore , and
I will guard you. But fomc Yay, it was a dog
belonging to a fhepherd who followed them, and
that the dog followed the fhepherd; which o-
pinion is fupported by reading, as fome do, c ti¬
le bob om, their dog's ?nafiery inftead of calbuhom ,
their dog 7 . J allald* ddin adds, that the dog be¬
haved as his mailers did, in turning himfelf,
in fieeping, and in waking.

The Mohammedans have a great refpefl for
this dog, and allow him a place in paradife with
fomc other favourite brutes : and they have a fort
of proverb which they ufe in fpeaking of a covet¬
ous perfon, that he would not throw a bone to the
dog of the feven Jlecfcrs : nay it is laid that they have

t lie

Idem .

Idem.

} j

1 ** * T *

Iter,

240 Al KORAN \ Chap. 18.

the cave 1 if chou hadfl come fuddenly upon them, verily thou wouldeft have
turned thy back and fied from them, and thou wouldeft have been filled
with fear at the fight of them \ And fo we awaked them from their fleep,
that they might a(k queftions of one another. One of them fpake and faid*
How long have ye tarried here ? They anfwered. We have tarried a day, or
part of a day. The others faid. Your Lord beft knoweth the time ye have
tarried b : and now fend one of you with this your money into the city %
and let him fee which of its inhabitants hath the beft and cheapeft food, and
let him bring you provifion from him ; and let him behave circumfpe&ly,
and notdifcover you to anyone. Verily, if they come up againft you, they
will ftone you, or force you to return to their religion •, and then fhall ye
not profper for ever. And fo we made their people acquainted with what had
happened to them •, that they might know that the promife of God is true,
and that there is no doubt of the l aft hour d •, when they difputed among
themfelves concerning their matter e. And they faid, Eredt a building over
them : their Lord beft knoweth their condition. Thofe who prevailed in
their affair anfwered. We will furely build a chappel over them f. Some
fay, The Jleepers were three ■> and their dog was the fourth e : and others fay,

the fuperftition to write his name, which they
fuppofe to be Katmir, (tho’ fome, as is obferved
above, think he was called al Rakim ) on their
letters which go far, or which pafs the fea, as
?. protcdlion, or kind of talifman, to preierve
them from mifcarriage 1 .

a Thou wouldeft have been filled with fear at
the fight of them;'] For that God had given
them terrible countenances ; or elfe becaufe of the
largenefs of their bodies, or the horror of the
place.

It is related that the Khalif Moawiyah> in an
expedition he made againft Natolia , paifed by the
cave of the feven fleepers, and would needs
fend fomebody into it, notwithftanding Ebn Ab¬
bas remonftrated to him the danger of it, faying.
That a better man than him, (meaning the pro¬
phet) had been forbidden to enter it, and repeat¬
ed this verfe ; but the men the Kbaliff> lent in had
no fooner entred the cave, than they were ftruck
dead by a burning wind 2.

b Tour Lord beft knoweth the time ye ha7,e tar¬
ried ;] As they entred the cave in the morning,
and waked about noon, they at firft imagined
they had flept half a day, or a day and a half at
moil ; but when they found their nails and hair
grown very long, they ufed thefe words L
c Into the city;] Which fome commentators
fuppofe was Tar Jus .

1 La Roque, Foy. de P Arable heur. p. 74. V \
,4* Idem,

d That there is no doubt of the l aft hour.;] The
long fleep of thefe young men, and their waking
after fo many years, being a reprefentation of the
ftate of thofe who die, and are afterwards railed
to life.

e Concerning their matter ;] i. e. Concerning
the refurreftion ; fome faying that the fouls only
Ihould be raifed, others, that they fhould be raid¬
ed with the body : or, concerning the fleepers,
after they were really dead ; one faying, that
they were dead, and another, that they were
only afleep : or elfe concerning the eredlinga
building over them, as it follows in the next
words ; fome advifing a dwelling-houfe to be
built there, and others a temple

i Ihofe who prevailed faid , We will build a
chappcl over them ;] When the young man who
was lent into the city, went to pay for the pro-
vifton he had thought, his money was fo old, be¬
ing the coin of Decianus , that they imagined he
had found a treafure, and carried him before the
prince, who was a drift i an > and having heard his
itory, fent fome with him to the cave, who faw
and fpoke to the others : after which they fell
afleep again and died ; and the prince ordered
them to be buried in the fame place, and built a
chappel over them.

B Some jay , They were three , &c.] This was
the opinion of al Seyid, a Jacobite Chriftian ot

Najran .

"Her bel. ubi ft up .

2 A! B 1: 1 u a w x , 3 Idem.

Chap. iS. Al K O R A N. 241

They were five ; and their dog was the fixth a •, guefiing at a fecret matter: and
others fay. They were feven •, and their dog was the eighth b. Say, My
Lord beft knoweth their number: none fhall know them, except a few.
Wherefore difpute not concerning them, unlefs with a clear deputation, according
to what hath been revealed unto thee : and afk not any of the Chriftians concerning
them. Say not of any matter, I will furely do this to morrow ^ unlefs
thou add , If God pleafe c. And remember thy Lord, when thou forget-
teft d, and fay. My Lord is able to diredt me with eafe, that I may draw
near unto the truth of this matter rightly. And they remained in their cave
three hundred years, and nine years over e. Say, God beft knoweth how
long they continued there : unto him are the fecrets of heaven and earth
known , do thou make him to fee and to hear r. The inhabitants thereof
have no protestor befides him ; neither doth he fuffer any one to have a fhare
in the eftablijhment or knowledge of his decree. Read that which hath been
revealed unto thee, of the book of thy Lord, without prefuming to make any
change therein s : there is none who hath power to change his words ; and thou
fhalt not find any to fly to, befides him, if thou attempt it. Behave thy felf
with conftancy towards thofe who call upon their Lord morning and evenino-,
and who feek his favour •, and let not thine eyes be turned away from them'
ieeking the pomp of this life h neither obey him whofe heart we have cauf-
ed to negledl the remembrance of us *, and who folio weth his lulls and

Y • ^ 1 Vi

* 1 leaveth

a Others fay they were Jive , &c.] Which was
the opinion of certain Chriftians , and particular¬
ly of a Neftorian prelate.

b Others fay> They were /even, &c.] And this
is the true opinion 1 .

c Say not of any thing , I will do this to morrow ;
unlefs thou add , If God pleafe ;] It is faid, that
when the Koreijh , by the direction of the Jews,
put the three queftions abovementioned to Mo -
hammed , he bid them come to him the next day,
and he would give them an anfwer, but added
not, if it pleafe God ; for which reafon he had
the mortification to wait above ten days, before
any revelation was vouchfafed him concerning
thofe matters, fo that the Koreijh triumphed, and
bitterly reproached him as a liar : but at length
Gabriel brought him dire&ions what he fhould
fay ; with this admonition however, that he
fhould not be fo confident for the future 2.

d Remember thy Lord, &c.] i. e. Give the
glory to him, and ask pardon for thy omiflion, in
cafe thou forget to fay. If it pleafe God.

c Three hundred a?id nine years ;] J all dh?dd in
fuppofes the whole fpace was three hundred folar
years, and that the odd nine arc added to reduce
them to lunar years.

Some think thefe words are introduced as fpok-

en by the Chriftians , who differed among them-
felves about the time ; one faying it was three
hundred years, and another, three hundred and
nine years 3 . The interval between the reign
of Decius , and that of Theodofuts the younger,
in whofe time the fleepers are faid to have awak¬
ed, will not allow them to have flept quite two
hundred years ; tho> Mohammed is fomewhat ex-
cufable, fince the number afiigned by Simeon Me -
taphraftes 4 is three hundred and feventy two

years.

f Do thou make him to fee , and to hear ;] This
is an ironical expreffion, intimating the folly and
madnefsof man’s prefuming to inftrudl God 5.

% Read that which hath been revealed unto thee ,
without making any change therein ;] As the un¬
believers would perfuade thee to do

h Let not thine eyes be turned away from then, 7,
See.'] That is, Defpife not the poor believers*
becaufe of their meannefs, nor honour the rich
becaufe of their wealth and grandeur.

1 Whofe heart we have caufed to neglcft the re -
membra sice of us ;] The perfon more particularly
intended here, it is faid, was Ommeya Ebn Kha/J\
who defired Mohammed to difeard his indigent
companions, out of refpeft to the Koreijh. See
chap. 6. p. 103.

A W J ,

1 Idem , Jallalo’ddin.
Jallalo ddin. ^ Idem*

2 Al Be i daw 1.

* Idem.

4 Ubi ftp.

5 Al Be id

Al KORAN. Chap. 18.

leaveth the truth behind him. And fay. The truth Is from your Lord ;
wherefore let him who will, believe, and let him who will, be incredulous.
We have furely prepared for the unjuft hell fire, the flame and fmoke
whereof fliall furround them like a pavilion: and if they beg relief, they
lhall be relieved with water like molten brafs, which fhall fcald their faces ;
O how miferable a potion, and how unhappy a couch ! As to thofe who believe,
and do good works, we will not fuffer the reward of him who fhall work
righteoufnefs to perifh : for them are prepared gardens of eternal abode3, which
fhall be watered by rivers •, they fhall be adorned therein with bracelets of gold,
and fhall be clothed in greed garments of fine filk and brocades ; repofing
themfelves therein on thrones. O how happy a reward, and how eafy a couch !
And propound unto them as a parable two men b : on the one of whom we had
bellowed two vineyards, and had furrounded them with palm-trees, and had
caufed corn to grow between them. Each of the gardens brought forth its
fruit every feafon , and failed not at all ; and we caufed a river to flow in the
midft thereof : and he had great abundance. And he faid unto his companion by
way of debate, I am fuperior to thee in wealth, and have a more powerful fa¬
mily. And he went into his garden c, being guilty of injuftice againft his own
foul, and faid, I do not think that this garden will decay for ever ; neither do
I think that the laft hour will come : and although I fhould return unto my
Lord, verily I fliall find a better garden than this in exchange A. And his
companion faid unto him, by way of debate, Doft thou not believe in him
who created thee of the duft, and afterwards of feed •, and then fafhioned thee

into a perfect man ? But as for me, God is my Lord ; and I will not affociate
any other deity with my Lord. And when thou entereft thy garden, wilt
thou not fay. What God pleal'eth fhall come to pafs \ there is no power but
in God alo?ie ? Although thou feeil me to be inferior to thee in wealth and

my Lord is well able to beftow on m

in God alone ? Although thou feeft me to be inferior to thee in wealth and
number of children, my Lord is well able to beftow on me a better gift than
thy garden, and to (hoot his arrows againft the fame from heaven, fo that it
fhall become barren duft or its water may fink deep into the earth , that thou
canft not draw thereof. And his pofleflions were incompafled with deftruc-
ti0n , as his companion had forewarned him : wherefore he began to turn down

t-liA

a Gardens of eternal abode ;] Literally of Eden .
See chap. 9. p. 158*

b Tzco ?nen ;] Tho’ thefe feem to be general
characters only, defigned to reprefent the diffe¬
rent end of the wicked, and of the good ; yet
it is fuppofed, by fome, that two particular per¬
sons are here meant. One fays they were two
JfractJiS and brothers, who had a considerable
dun left them by their father, which they divid¬
ed between them ; and that one of them, being
an unbeliever, bought large fields and pofTellions
wish his portion, while the other-, who was a true
believer, difpofed of his to pious ufes ; but that
m the end, the former was ruined, and the latter

profpered. Another thinks they were two men
of the tribe of Makbxum : the one named id
Afzvad Ebn Abed al Aft; add, an infidel ; and the
other Abu Sal?na E bn Abdd filial; > the husband of
Omm Salmay (whom the prophet married alter
his death,) and a true believer 1 .

c And be went into bis garden ;] Carrying his
companion with him, out of ollentaticn, and to
mortify him with the view of iiis large pciiel-
fions 2 .

d 1 jb all find a better garden in exchanged]
Vainly imagining that his prefperity was not lo
much the free gift of God, as due to ku
merit 3 .

3 Idem.

1 i/ Beidawi.

2 Idem .

Chap. 18. K.ORj43SF. 24.3

the palms of his hands out of forrow and regret for that which he had expend¬
ed thereon for the vines thereof were fallen down on their trails : and he
fiid Would to God that I had not afiociated any other deity with my Lord '
And he had no party to aflift him, befides God, neither was he able to defend
himfelf againft his vengeance. In fuch cafe protection belongeth of right unto
God alone he is the belt rewarder, and the beft giver of fuccefs. And pro¬
pound to them a fimilitude of the prefent life. It - is" like water which we
fend down from heaven and the herb of the earth is mixed therewith, and af¬
ter it hath been green and flourifoing , in the morning it becometh dry ftubble,
which the winds fcatter abroad : and God is able to do all things. Wealth
and children are the ornament of this prefent life : but good works , which are
permanent, are better in the fight of thy Lord, with refpeft to the reward, and
better with refpedt to hope. On a certain day we will caufe the mountains to
pafs away % and thou {halt fee the earth appearing plain and even and we will
era the r mankind together, and we will not leave any one of them behind. And
they {hall be fet before thy Lord in diftindt order, and he Jhall fay unto them ,
Now are ye come unto us naked , as we created you the firft time : but ye
thought that we fhould not perform our promife unto you. And the book
wherein every one’s actions are recorded fhall be put into his hand-, and thou fhalt
fee the wicked in great terror, becaufe of that which is written therein, and they
fhall fay, Alas for us! what meaneth this book? it omitteth neither a finall
attion nor a great one, but it comprizeth the fame •, and they fhall find that
which they have wrought, prefent before their eyes : and thy Lord will not
deal unjuftly with any one. Renmtiber when we faid unto the angels, Wor-
fliip ye Adam : and they all worfhipped him, except Eblis b, who was one of the
genii c, and departed from the command of his Lord. Will ye therefore
take him and his offspring for your patrons befides me, notwithstanding they
are your enemies ? Miferable fhall fuch a change be to the ungodly 1 I called
not them to be prefent at the creation of the heavens and of the earth, nor
at the creation of themfelves, neither did I take thofe feducers for my afiiftants.
On a certain day, God fhall fay unto the idolaters. Call thofe whom ye ima¬
gined to be my companions, to -protect you : and they finall call them, but they
lhall not anfwer them *, and we will place a valley of deftrudtion between them d :
and the wicked fhall fee hell fire •, and they fhall know that they finall be
thrown into the fame, and they lhall find no way to avoid it. And now
have we varioufly propounded unto men, in this Koran, a parable of every

I i 2 kind

■a The mountains Jball pafs azvay For being
torn up by the roots, they fhall fly in the air,
and be reduced to atoms 1 .

b See chap. z. p. 4, and ch. 7. p. 117, £s»V.
c Who was one of the genii ;] Hence fome ima¬
gine the genii are a fpecies of angels : others fup-
pofe the devil to have been originally a genius ,
which was the occafion of his rebellion, and call

him the father of the genii , whom he begat af¬
ter his fall 2 ; it being a conftant opinion, among
the Moha/nmedans , that the angels are impeccable,
and do not propagate their fpccies * .

d a/ v alley of dcjl ruR ion bet we en 1 1; cm ; ] i . c* .
Between the idolaters and their i'alfe gods. Some
fuppofc the meaning is no more than that Go l>
will fet them at variance and diviiion.

Jallalo'DDin, isle.

1 Idem . See Prelim. Difc . §. IV. />. 82,
IV. p . 71, isfe.

See the Prelim.

244 Al KORA N Chap. 1 8.

kind •, but man cavilleth at moft things therein. Yet nothing hindreth men
from believing, now a direction is come unto them, and from afking pardon
of their Lord, excepting that they wait until the punifhment of their pre_
decefibrs come to be inflicted on them, or that the chaftifement of the next life
come upon them publickly. We fend not our mefiengers, but to bear good
ridings, and to denounce threats. Thofe who believe not, difpute with vain
arguments, that they may thereby render the truth of no effett: and they
hold my iigns, and the admonitions which have been made them, in deri-
fion. And who is more unjuft than he who hath been acquainted with the
iigns of his Lord, and retireth afar off from the fame, and forgetteth that
which his hands have formerly committed ? Verily we have caft vails over
their hearts, left they ihould underftand the Koran , and into their ears
thicknefs of hearing : if thou invite them to the true direction, yet will they
not therefore be diredled for ever. Thy Lord is gracious, indued with mer¬
cy ; if he would have punifhed them for that which they have committed,
he would doubtlefs have haftened their punifhment : but a threat hath been
denounced againft them1, and they fhall find no refuge, befides him. And
thofe former cities b did we deftroy, when they adled unjuftly ; and we gave
them previous warning of their deftrucftion. And remember when Moses Lid
unto his fervant Joshua , the fon of Nun, I will not ceafe to go forward , un¬
til I come to the place where the two feas meet ; or I will travel for a
long fpace of time c. But when they were arrived at the meeting of the two
feas d, they forgot their fifh, which they had taken with them e ; and the
fijh took its way freely { in the fea. And when they had paffed beyond

that

a A threat hath been denounced againft them ;]
viz. Of their calamity at Bedr, (for the Koreijb
are the infidels here intended,) or their puni/h-
ment at the refurrettion 1 .

b Thofe former cities;] That is, the towns of
the Adites, Thamudites, Sodomites, &c.

c For a long fpace of time ;] The original word
properly fignifies the fpace of eighty years and
upwards. To explain this long paffage the
commentators tell the following (lory. They
lay that Mofes once preaching to the people,
they admired his knowledge and eloquence fo
much, that they asked him, whether he knew
any man in the world who was wifer than
himfelf ; to which he anfwered in the negative:
whereupon God, in a revelation, having re¬
prehended him for his vanity (tho’ fome pretend
that Mofes asked God the queflion of his own
accord), acquainted him that his fervant al Khedr
was more knowing than he ; and, at Mo feds re-
qucft, told him he might find that perfon at a
certain rock, where the two feas met; diredting
him to t ike a fifh with him in a basket, and that
where he mi fled the fifh, that was the place.

1 Al Bicjdawj.

Lie*. 7. ' Idem .

Accordingly Mofes fet out, with his fervant
Jofhua , in fearch of al Khedr; which expedition
is here deferibed 2 .

d The jneeting of the two feas ;] viz. Thofe of
Perfta and Greece. Some fancy that the meet¬
ing of Mofes and al Khedr is here intended, as
of two feas of knowledge 3 .

c They forgot their fifh, &c.] Mofes forgot to
inquire concerning it, and Jofhua forgot to tell
him when he miffed it. It is faid that when
they came to the rock, Mofes falling afleep, the
fifh, which was roafted, leaped out of the basket
into the fea ; fome add, that Jofhua making the
ablution at the fountain of life, (of which im¬
mediately), fome of the water happened to be
fprinkled on the fifh, which immediately reftcred
it to life 4.

f The fijh took its way freely in the fea;] The
word here tranflated freely, fignifying alfo a pipe
or arched canal for conveyance of water, fome
have imagined that the water of the fea was mi-
raculoufly kept from touching the body of the
fifh, which paffed through it as under an arch 5 .

3 Ilea*

2 Idem , Al Zamakhshari, Al Bokh ar in Sonn &c.

Chap- 18; Al KORAN \ 245

that place , Moses faid unto his fervant, Bring us our dinner ; for now are
we fatigued with this our journey. His fervant anfwered, Doffc thou know
what has befallen me ? When we took up our lodging at the rock, verily
l forgot the fifh : and none made me to forget it, except Satan, that I fhould
not remind thee of it. And the fifh took its way in the fea, in a wonderful
manner. Moses faid, This is what we fought after. And they both went
back, returning by the way they came. And coming to the rock they
found one of our lervants *, unto whom we had granted mercy from us,
and whom we had taught wifdom from before us. And Moses faid un¬
to him. Shall I follow thee, that thou mayeft teach me part of that which
thou haft been taught, for a direction unto me ? He anfwered, Verily thou
canft not bear with me : for how canft thou patiently fuffer thofe things, the
knowledge whereof thou doft not comprehend ? Moses replied. Thou (halt
find me patient, if God pleafe ; neither will I be difobedient unto thee in
any thing. He. faid, If thou follow me therefore, afk me not concerning any
thing, until I fhall declare the meaning thereof unto thee. So they both
went on by the fea fhore , until they went up into a fhip •, and he made a
hole therein b. And Moses faid unto him , Haft thou made a hole therein,
that thou mighteft drown thofe who are on board ? now haft thou done a
ftrange thing. He anfwered. Did I not tell thee that thou couldeft not bear
with me? Moses faid. Rebuke me not, becaufe I did forget ; and impofe not
on me a difficulty in what I am commanded. Wherefore they left the floip
and proceeded, until they met with a youth •, and he flew him c. Moses faid,

Haft thou (lain an innocent perfon, without his having killed another ? now
haft thou committed an unjuft action. * He anfwered. Did I not tell thee XVI.
that thou couldeft not bear with me ? Moses faid. If I afk thee concern¬
ing any thing hereafter, fuffer me not to accompany thee : now haft thou
received an excufe from me. They went forwards therefore, until they came to
the inhabitants of a certain city d : and they afked food of the inhabitants
thereof; but they refufed to receive them. And they found therein a wall,
which was ready to fall down ; and he fet it uprighte. Whereupon Moses
faid unto him , If thou wouldeft, thou mighteft doubtlefs have received a re¬
ward

3 One of our fervants ;] This perfon, accord- Part of thefe fi£iions they took from die Jews,
ing to the general opinion, was the prophet al fome of whom alio fancy Pbineas was Elias 2 .

Khedr ; whom the Mohammedans ufually con- b He made a hole in the fbip\\ For al KheJr
found with Pbineas , Elias , and St, George , took an ax, and knocked out two of her
frying that his foul parted by a metempfyehofis planks 3.

fuccellively through all three. Some, however, c He Jlezo him ] By twilling his neck round,
fry his true name was Balya Ebn Mahan , and or dafhing his head againtl a wall, or elfe by
that he lived in the time o£ Afridun, one of throwing him down and cutting his throat 4 .
the ancient kings of Perfia, and that he pre- A certain city ;"j This city was Antioch \ or,

ceded DbuTkarnein , and lived to the time of as fome rather think, Obollah , near Bafra, or
Mofes . They fuppofe al Khedr , having found elfe Bajirzvan in Armenia

out the fountain of life and drank thereof, be- c He fet it upright ;] By only ftroking it with
came immortal ; and that he had therefore this his hand ; tho' others fay he threw it down
name, from his flourijhing and continual youth1, and rebuilt it 6.

1 Idem . V. D'Herbelot, Bill. Orient . Art. Khedher9 Seftemcastrens. de Tartar . mu-
ribus, Busbeq^ Epifl . x. p . 93, &c. Hotting. Hift. Orient, p. 58, See. 99, Sec. 292, &c.
^K.Levi Ben Gerson in append . 1. 1 . Reg. 1. 27. 3 Al Be id aw 1. 4 Idem , 5 Idem. 6 Idem,

246 Al KORAN. Chap. 18.

ward for it- tie anfwered, This fhall be a reparation between me and
thee : but I will fir ft declare unto thee the fignification of that which thou
couldeft not bear with patience. The veffel belonged to certain poor men %
who did their bufinefs in the fea : and I was minded to render it unfer-
viceablc, becaufe there was a king b behind them, who took every found (hip
by force. As to the youth, his parents were true believers ; and we fear¬
ed led he, being an unbeliever , fhould oblige them to fuffer bis perverfenefs
and ingratitude : wherefore we defired that their Lord might give them a
more righteous child in exchange for him, and one more affectionate towards
them c. And the wall belonged to two orphan youths d in the city, and
under it was a treafure hidden which belonged to them ; and their father was
a righteous man: and thy Lord was pleated that they fhould attain their
full age, and take forth their treafure, through the mercy of thy Lord.
And I did not what thou haft feen of mine own will, but by God’s direction.
This is the interpretation of that which thou couldeft not bear with pa¬
tience. The Jews will afk thee concerning Dhu’lkarnein e. Anfwer, I
will rehearfe unto you an account of him. We made him powerful in the
earth, and we gave him means to accomplijh every thing he pleafech And
he followed his way, until he came to the place where the fun fetteth ;
and he found it to fet in a fpring of black mud f * and he found near the
lame a certain people g. And we faid, O DhuTkarnein, either punifh

this

a Certain poor men ;] They were ten bro¬
thers, five of whom were paft their labour by
rcafon of their age J.

b A king ;] Named J aland Ebn Karkar , or
Minzodr Ebn J aland al Axdi 2 .

c That their Lord might give them a more
righteous child , &c.] It is faid that they had af¬
terwards a daughter, who was the wife and the
mother of a prophet ; and that her ion con¬
verted a whole nation L

d Two orphans Their names were Afram
and Sarim 4-

* Db:i'lkarnein.~\ Or, The t zoo -horned. The
generality of the commentators 5 fuppofe the
perfon here meant to be Alexander the Great,
or, as they call him, Ifcandcr al Rumi , king of
Perfia and Greece ; but there are very different
opinions as to thereafon of this furname. Some
think it was given him becaufe he was king of
the Eaft and of the Weft, or becaufe he had
made expeditions to both thofe extream parts of
the earth ; or clfe becaufe he had two horns on
his diadem, or two curls of hair, like horns,
on his forehead; or, which is moil probable,
by reafon of his great valour. Several modern

writers 6 rather fuppofe the furname was oc-
cafioned by his being reprefented in his coins
and flatties with horns, as the fon of Jupiter
Ammon ; or elfe by his being compared by the
prophet Daniel to a he- goat 7 ; tho’ he is there
reprefented with but one horn s.

There are fome good writers, however, who
believe the prince intended in this pafTage of
the Koran , was not Alexander the Grecian , but
another great conqueror, who bore the fame
name and furname, and was much more ancient
than he, being contemporary with Abraham, and
one of the kings of Perfia of the firft race 9 ; or,
as others fuppofe, a king of Taman, named
Afaab Ebn al Rdyefb 1 0 .

They all agree he was a true believer, but
whether lie was a prophet or no, is a difputed
point.

f He found the fun to fet in a fpring of black
mu a ;] That is, it feemed fo to him, when he
came to the ocean, and law nothing but wa¬
ter 1 1 .

s A certain people ;] .An unbelieving nation,
who were doathed in the shins of wild beafis,
and lived upon what the fea call on ihore ia.

1 Idem. ~ Idem . 3 Idem. 4 Idem. "* Idem, A l Zamakshar j, Jallalo'ddi^,

Yahya. 6 Scali ger, de Emend, temp. L’Empereur, not. in Jachiad.Dan. viii. 5.G0L./# Alfrag*
p. 58, &c. 7 Schickard. Tarikh rcg. Pcrf p. 73. s See Dan. viii. 9 Abut i-eda,

KhondemiRi T arikh Montakhab , &c. K. D’H errel. Bibl. Orient. Art. Efcandcr . 1 0 Ex trad .
Ecn Abo as. V. Poc. Spec. p. 58. 11 Al Peidawi, J allalo’jddin. 12 lidetu.

Chap. 18. Al KORAN. 247

this people , or ufe gentlenefs towards them \ He anfwered, Whofoever of
them fhall commit injuftice, we will furely punifh him in this world •, af¬
terwards (hall he return unto his Lord, and he (hall puni(h him with a
fevere punHhment. But whofoever believeth, and doth that which is right,
fhall receive the moft excellent reward, and we will give him in command
that which is eafy. Then he continued his way, until he came to the place
where the fun rifethb •, and he found it to rife on certain people, unto whom
we had not given any thing wherewith to fhelter themfelves therefrom c. Thus
it was ■, and we comprehended with our knowledge the forces which were
with him. And he profecuted his journey from fouth to norths until he came
between the two mountains d 5 beneath which he found certain people, who
could fcarce under (land what was faide. And they (aid, O Dhu’jlkarnein,
verily Goo and Magog wafte the Iandf ; fhall we therefore pay thee tribute,
on condition that thou build a rampart between us and them ? He an¬
fwered, The power wherewith my Lord hath (Lengthened me, is better
than your tribute: but affift me ftrenuoufly, and l will fet a ftrong wall
between you and them. Bring me iron in large peices, until it fillup the
fpace between the two fides of thefe mountains. And he faid to the work¬
men , Blow with your bellows , until it make the iron red hot as fire. And
he laid further. Bring me molten brafs, that I may pour upon it. Where¬
fore, when this wall was finijhcd , Gog and Magcg could not ficale it, neither

could

* Either punifh them or ufe them with gentle-
ne/si] For God gave Dhu Ikarnein his choice,
either to deftroy them for their infidelity, or to
inllrudt them in the true faith ; or, according to
others, either to put them to the Iword, or to
take them captives : but the words which fol¬
low confirm the former interpretation, by which
it appears he chofc to invite them to the true
religion, and to punifh only the dilobedient and
incredulous.

b The place where the fun rifeth ;] i. e. That
part of the habitable world on which the fun firft
riles.

c And he found it to rife on a certain people , &c.]
Who had neither cloaths nor houfes, their
country not bearing any buildings, but dwelt in
holes under ground, into which they retreated

^ o * *

from the heat of the fun 1. J al laid ddin fays they
were the Z enf a black nation lying fouth-weft of
Ethiopia . They feem to be the Troglodytes of
the ancients.

<l The two mountains ;] Between which Dhul-
kanicin built the famous rampart, mentioned
immediately, acainft the irruptions of Gog and

Magog . Thefe mountains are fituate in Arme¬
nia and Adherbijtin , or, according to others,
much more northwards, on the confines of
Turkcjhin 2. The relation of a journey taken
to this rampart, by one who was fent on pur-
pole to view it by the Khali f a l Wathcc .
may be fecn in IT Her be lot 1 .

c Who could fcarce underftand what was faid ;]
By reafon of the ftrangenefs of their fpeech
and their flowncfs of apprehenfion ; where¬
fore they were obliged to make ufe of an
interpreter

f Gog and Magog zcajle the land 5] The A-
rabs call them Tajui and Majfij , and fay they
are two nations or tribes defeended from y a-
phet the fon of Noah , or, as others write, Gof
are a tribe of the Turks , and Magog of thole of
Gil an the Cell and Gelre of Ptolemy and
Strabo

It is faid thefe barbarous people made their
irruptions into the neighbouring countries in
the fpring, and dcltroyed and carried off all
the fruits of the earth ; and fomc pretend they
were man-eaters 7.

2 sll Be id aw 1.
DTI ER BEL. ubf fup I'tl.

Bib/. Orient. Art. Jagiougc.
r> V. Col, in A If rag. p. 207.

A Al Bh ID A \V ’

Al Bfidawi

Al KORAN. 'Chap, ig

could they dig through it*. And Dhu'lkarnein faid, This is a mercy from
my Lord : but when the predidtion of my Lord fhall come to be fulfilled b,
he lhall reduce the wall to duft ; and the prediction of my Lord is true.
On that day we will fuffer fome of them to prefs tumultuoudy like waves
on others*; and the trumpet (hall be founded, and we will gather them in
a body together. And we will fet hell, on that day, before the unbelie¬
vers ; whole eyes have been veiled from my remembrance, and who could
not hear my words. Do the unbelievers think that 1 will not punijh them ,
for that they take my fervants for their protestors befides me ? Verily
we have prepared hell for the abode of the infidels. Say, Shall we de¬
clare unto you thofe whofe works are vain, whofe endeavour in the prefent
life hath been wrongly directed, and who think they do the work which
is right? Thefe are they who believe not in the figns of their Lord, or
chat chey lhall be affembled before him ; wherefore their works are vain,
and we will not allow them any weight on the day of refurreStion. This
fhall be their reward, namely , hell ; for that they have difbelieved, and
have held my figns and my apoftles in derifion. But as for thofe who be¬
lieve and do good works, they fhall have the gardens of paradife for their
abode ; they fhall remain therein for ever > they fhall wifh for no change
therein. Say, If the fea were ink to write the words of my Lord, verily
the fea would fail, before the words of my Lord would fail ; although
we added another fea like unto it as a farther fupply. Say, Verily I am only a
man as ye are. It is revealed unto me that your God is one only God:
let him therefore who hopeth to meet his Lord, work a righteous work ;
and let him not make any other to partake in the worfhip of his Lord.

» The commentators fny the wall was built in of flones joined by cramps of iron, on which
this manner. They dug till they found wa- they poured melted bra fs to fallen them x.
ter, and having laid the foundation of flone and b JVbe?i the prediction of my Lord Jb dll come
melted brafs, they built the fuperflru£lure to be fulfilled y Sc c.] That is, when the time /hall
of large pieces of iron, between which they come for Gog and Magog to break forth from
laid wood and coals, till they equalled the height their confinement; which fhall happen fometime
of the mountains ; and then fetting fire to the before the re furre^ion

combuflibles, by the help of large bellows, they c To prefs turnultuoufy like zvaves, &c.j Thefe
made the iron red hot, and over it poured melt- words reprefent either the violent irruption of
ed brafs, which filling up the vacancies between Gog and Magog , or the tumultuous aflcmbly of
the pieces of iron, rendred the whole work as firm all creatures, men, genii, and brutes, at the re
as a rock. Some tell us that the whole was built furre<flion

1 Idem, iffc. * See the Prelim . Difc. §. IV. p. Si. f See ib . p. Sp

C H A P.

Al KORAN.

249

Chap. 19*

CHAP. XIX.

Intitled , Mary3; revealed at Mecca1*.
In the name of the moft merciful God.

C. H. Y. A. S c. A commemoration of the mercy of thy Lord towards his

fervant Zacharias4. When he called upon his Lord, invoking him
in fecret, and faid, O Lord, verily my bones are weakened, and my head
is become white with hoarinefs, and I have never been unfuccefsful in my prayers
to thee, O Lord. But now I fear my nephews, who are to fucceed after me %
for my wife is barren : wherefore give me a fuccefifor of my own body from be¬
fore thee ; who may be my heir, and may be an heir of the family of Jacob f ;
and grant, O Lord, that he may be acceptable unto thee. And the angel an¬
swered him , O Zacharias, verily we bring thee tidings of a fon, whofe
name Jhall be John ; we have not caufed any to bear the fame name before
him g. Zacharias faid, Lord, how fhall I have a fon, feeing my wife is
barren, and I am now arrived at a great age h, and am decrepit ? The angel
laid. So Jhall it be : thy Lord faith. This is eafy with me fince I created
thee heretofore, when thou waft nothing. Zacharias anfwered, O Lord,
give me a fign. The angel replied, Thy fign Jhall be , that thou fhalt not

to men for three nights, although thou be in perfect health. And he

K k went

a Several circumftances relating to the virgin
Mary being mentioned in this chapter, her name
was pitched upon for the title.
b Except the verfe of Adoration.
c See the Prelim. Difc. §. III. p. 59, 60.
d See chap. 3. p. 39, &c.
c I fear my ?:ephews , &rc.] Thcfe were his
brother’s fons, who were very wicked men, and
Zacharias was apprehenfive, left, after his death,
infteacl of, confirming the people in the true re¬
ligion, they fhould feduce them to idolatry 1 .
And fomc commentators imagine that he made
this prayer in private, left his nephews fhould
overhear him.

1 And may be an heir of the family of Jacob ;]
viz. In holinefs and knowledge ; or in the go¬
vernment and fnperintendence of the Ifracl-
' tes . There are fome who fuppofe it is not the
patriarch who is here meant, but another Jacob ,
the brother of Zacharias , or of Imran Ebn Md -
than, of the race of Solomon7’.

'• ire have not caufed any to bear that name be -

1 Al Beidawi, Jallalo’ddi : .

fore him I] For he was the firft who bore the
name of John , or Yahya (as the Arabs pronounce
it ;) which fancy feems to be occaftoned by the
words of St. Luke mifunderftood, that none of
Zacharias’.; kindred was called by that name * : for
otherwife John , or, as it is written in Hebrew ,
Jobanan , was a common name among the
Jews.

Some expofitors avoid this objcdlion, by oh-
ferving that the original word famiyyan fignifics,
not only one who is ahlually called by the fame,
name, but alfo one who by reafon of his poflef-
fing the like qualities and privileges, deferves ,
or may pretend to the fame name.

h I am arrived at a great age , &c.] The Mo¬
hammedan traditions greatly differ as to the age
of Zacharias at this time ; we have mentioned
one already + : J dllaid'ddin fays, he was an hun¬
dred and twenty, and his wife ninety eight ;
and the Sonna takes notice of feveral other
opinions.

4 4°* ?!0tm c>

2 lid cm.

5 Luke i. Oi .

Al KORAN.

went forth unto his people, from the chamber, and he made figns unto
them3, as if he Jhonld fay, Praife ye God , in the morning and in the even
ing. And we [aid unto his fon , O John, receive the book of the law, with
a refolution to ftudy and ohferve it. And we beftowed on him wifdom,5 zvhen
he zvas yet a child, and mercy from us, and purity of life b y and he was a
devout perfon, and dutiful towards his' parents, and was not proud or rebel
lious. Peace be on him the day whereon he was born, and the day whereon
he fhall die, and the day whereon he fhall be raifed to life. And remember
in the book of the Korjin the ftory of Mary ; when fhe retired from her
■fam'ily^to a place towards the eaft % and took a veil to conceal herfdf from
them ; and we fent our fpirit Gabriel unto her, and he appeared unto her

in the Jhape of
ciful God, that
■not approach me.

defend

She laid, I . fly for refuge unto the mer-

not approach me. He anfwered. Verily I am the meflenger of thy Lord, and
am fent to give thee a holy fon. She faid. How fhall I have a "fon, feeino-
a man hath not touched me, and I am no harlot ? Gabriel replied. So fhall
it he : thy Lord faith. This is eafy with me ; and we will perform it
that we may ordain him for a fign unto men, and a mercy from us : for it
is a thing which is decreed. Wherefore fhe conceived him0: and fhe re¬
tired afide with him in her womb to a diftant place f ; and the pains of child¬
birth came upon her near the trunk of a palm-tree s. She faid. Would to

God

3 He made figns unto them', ] Some fay he fliynefs, adds, that perhaps it might be to raife
wrote the following words on the ground. an emotion in her, and aflift her conception.

b And purity of lift’d] Or, as the word alfo e She conceived ;] For Gabriel blew into the
dignifies, fhe love of alms-deeds. bofom of her fhift, which he opened with his

c To a place towards the eaji ;] viz. To the fingers 3, and his breath reaching her womb,
?aftern part of the temple ; or to a private cham- caufed the conception 4\ The age of the virgin
ber in the houfe, which opened to the eaft : Mary at the time of her conception was thirteen,
whence, fays al Bcidawi, the Chriflians pray or, as others fay, ten ; and flic went fix, feven,
towards that quarter. eight, or nine months with him, according to

There is a tradition, that when the virgin was different traditions ; tho’ fome fay the child was
grown to years of puberty, flie ufed to leave conceived at its full growth of nine months, and
her apartment in the temple, and retire to Za- that fhe was delivered of him within an hour
charias' s houfe to her aunt, when her courfes after

came upon her; and To foon as Hie was clean, f To a difta?it place ;] To conceal her delivery,
Ihe returned again to the temple : and that at the fhe went out of the city by night, to a certain
time of the angel’s vifiting her, file was at her mountain.

aunt’s on the like occafion, and was fitting to & Her pains came upon ber near the trunk of a
wafh herfelf, in an open place, behind a veil to palm-tree ;] The palm to which fhe fled, that
prevent her being feen 1 . But others more pru- fhe might lean on it in her travail, was a wither-
dently fuppofe the defign of her retirement was cd trunk, without any head or verdure, and tills
to pray 2 . happened in the winter feafon; notwithstanding

li In the foape of a ?nan ;] Like a full-grown which it miraculoufly fupplied her with fruits
but bear die fs youth. Al Beidawi , not contented for her refrefhment 6 ; as is mentioned imnie*
with having given one good reafon why he ap- diately.

peared in that form, viz. to moderate her fur- It has been obferved, that the Mohammedan
prize, that fhe might hear his meflage with lefs account of the delivery of the virgin Mary, ve¬
ry

1 Yahya, Al Bcidawi. 2 Al Zamakh. 3 Yahya. f Jallalo’ddin, Al

Beidawi, 5 Al Beidawi, Yahya, 6 /idem, Al Zamakh,

Chap. 19 . Al KORAN. 251

God I had died before this, and had become a thing forgotten, and loft in
oblivion ! And he who was beneath her called to her% faying , Be not grieved :
now hath God provided a rivulet under thee ; and do thou flialce the body of
the palm-tree, and it fhall let fall ripe dates upon thee, ready gathered b.
And eat, and drink, and calm thy mind c. Moreover if thou fee any man,
and he queftion thee , fay. Verily I have vowed a faft unto the Merciful ; where¬
fore I will by no means fpeak to a man this day d. So fhe brought the child
to her people, carrying him in her arms. And they faid unto her , O Mary,
now haft thou done a Arrange thing : O filter of Aaron e, thy father was not
a bad man, neither was thy mother a harlot. But fire made figns unto the
child to anfwer them *, and they faid. How lhall we fpeak to him, who is an
infant in the cradle? Whereupon the child faid. Verily I am the fervant of
God f •, he hath given me the book of the gofpel , and hath appointed me a
prophet. And he hath made me blefled, wherefoever I lhall be •, and hath
commanded me to obferve prayer, and to give alms, fo long as I lhall live ;
and he hath made me dutiful towards my mother, and hath not made me proud,
or unhappy. And peace be on me the day whereon I was born, and the day
whereon I fhall die, and the day whereon I fhall be raifed to life. This was
Jesus the fon of Mary •, the Word of truth s, concerning whom they doubt.
It is not meet for God, that he Ihould have any fon : God forbid ! When he

Kk 2 decreeth

vy much refembles that of Latena, as defcribed
by the poets 1 , not only in this circumftance of
their hying hold on a palm-tree 2, (tho* fome
fay Latena embraced an olive-tree, or an olive
and a palm, or elfe two laurels,) but alfo in that
of their infants fpeaking ; which Apollo is fabled
to have done in the womb 3.

a He zvbo was beneath her}] This fome ima¬
gine to have been the child himfelf ; but others
•Juppofe it was Gabriel , who flood fomewhat lower
than file did 4. According to a different reading
this pafiage may be rendered. And he called to
her from beneath her. See. And fome refer the
pronoun, tranflatedZw, to the palm-tree ; and then
it Ihould be beneath it. See.

b Shake the palm-tree and it fhall let fall ripe
antes, &c.] And accordingly file had no fooncr
fpoken it than the dry trunk revived, and iliot
forth green leaves, and a head loaden with ripe
fruit.

c Calm thy mind}] Literally, thine eye.

11 I have vozved a faft , &c.] During which fhc
was not to fpeak to any body, unlefs to acquaint
them with the reafon of her filence : and fome
fappofe file did that by figns.
c O ftficr of Aaron ;] Several Cbrijlian writers

think the Koran Hands convidlcd of a manifeff
falfliood in this particular, but I am afraid the
Mohammedans may avoid the charge 5 ; as they do
by feveral anfwcrs. Some fry the virgin Mary
had really a brother named Aaron, who had the
fame father, but a different mother ; others fup-
pofe Aaron the brother of Mofes is here meant,
but fay Mary is called his Jifier , either becaufe
Ihe was of the Levitical race, (as by her being
related to Elizabeth, it fhould feem file was,) or
by way of comparifon ; others fay that it was a
different perfon of that name who was contem¬
porary with her, and confpicuous for his good
or bad qualities, and that they likened her to
him either by way of commendation, or of re¬
proach 6, &c~

* Whereupon the child faid, I ajn the fervant
of God ;] Thefe were the firfl words which
were put into the mouth of Jesus, to obviate
the imagination of his partaking of the divine
nature, or having a right to the worfhip of man¬
kind, on account of his miraculous fpeaking lb
foon after his birth 7.

6 The word of truth ;] This exprefiion may-
cither be refered to Jesus, as the Word of Godc
or to the account jull given of him.

1 V. Sikii not. in Evang. Infant, p. 9, 2
i/y m n . in Delian . 3 Callimach. ibid.

'•* alo’ddin.
Vahya, £* .

5 See chap . 3. p. 38.

7 A l BiiiDA w I, £3V,

i, &c. 2 Homer. Hymn, in A poll. Callimach,

See Kor. chap. 3. p. 41. 4 Al Beidawi, Jal~

6 Al ZamakHi al Beidawi, Jallalo’-ddi:**

Al KO RAN.

- decreeth a thing, he only faith unto it. Be •, and it is. And verily God is' mv
Lord, and your Lord ; wherefore ferve him : this is the right way. Yet the
fedtaries differ among themfelves concerning Jesus •, but wo be unto thofe'who
are unbelievers, becaufe of their appearance at the great day. Do thou
caufe them to hear, and do thou caufe them to fee *, on the day whereon they
lhall come unto us to be judged : but the ungodly are this day in a manifeft er¬
ror. And do thou forewarn them of the day ot fighing, when the matter
lhall be determined, while they are 7 tow funk in negligence and do not believe.
Verily we will inherit the earth, and whatever creatures are therein b ; and un-

/I 11 . 1 / 7 A 1 1 A • 1 a «

to us

When

his father6, O my father, why doff thou worlhip that which heareth not
neither feeth, nor profiteth thee at all ? O my father, verily a degree of know¬
ledge hath been bellowed on me, which hath not been bellowed on thee : where¬
fore follow me ; I will lead thee into an even way. O my father, ferve not
Satan ; for Satan was rebellious unto the Merciful. O my father, verily
I fear left a punifhment be inflidled on thee from the Merciful, and thou
become a companion of Satan. His father anfwered, Doft thou rejecft my
gods, O Abraham ? If thou forbear not, I will furely ftone thee : where¬
fore leave me for a long time. Abraham replied. Peace be on thee : I will
alk pardon for thee of my Lord ; for he is gracious unto me. And I will
feparate my felf from you, and from the idols which ye invoke befides God ;
and I will call upon my Lord : it may be that I lhall not be unfuccefsful in
calling on my Lord, as ye are in calling upon them. And when he had
feparated himfelf from them, and from the idols which they worlhipped
befides God d, we gave him Isaac and Jacob ; and we made each of them
a prophet ; and we bellowed on them, through our mercy, the gift of pro¬
phecy , and children , and wealth ; and we caufed them to deferve the higheft

commendations'. And remer
he was fincerely upright, and was an apoftle and a prophet. And we called
unto him from the right fide of mount Sinai , and caufed him to draw near,
and to difcourfe privately with us f. And we gave him, through our.mercy,
his brother Aaron, a prophet, for his ajfftant. Remember alfo Ismael in

the

Moses in

’/

for

Do thou caufe them to hear, and to fee, &c]
Thefe words are varioufly expounded : fome
taking them to exprefs admiration r at the
quicknefs of thole fenfes in the wicked, at the
day of judgment, when they fhall plainly per¬
ceive the torments prepared for them, tho’ they
have been deaf and blind in this life ; and others
fuppoftng the words contain a threat to the un¬
believers, of what they fhall then hear and fee ;
or elfe a command to Mohammed to lay before
them the terrors of that day z.

b We will inherit the earth, &c.] i. e. Alone
furviving, when all creatures fhall be dead and

1 See chap. i8- p. 241 .

annihilated. See chap. 15. p. 211.
c See chap. 6. p. 106, (3 V.
d When he had feparated himfelf from them ;]
By flying to Harrdn, and thence to Palejlinc.

c Wr ? caufed them to deferve the higheft
commendations ;] Literally, We granted them a
lofty tongue of truth.

1 And to difcourfe privately with us ;] Or, as
fome expound it. And we raifed him on high ;
for, fay they, he was raifed to fo great an ele¬
vation, that he heard the creaking of the pen
writing on the table of God’s decrees L

Al Bei DAWi. 3 Idem .

Chap. 19

At KORAN.

fame book : for he was true to his promife a ;

J 1 1 1 • r m . 7

y to obferv

and was an apoftl

253

and

When the figns of the. Merciful

prophet. And he commanded his tamily to

and he was acceptable unto his Lord. And remember Ldris b in the fame
book •, for he was a juft perfon, and a prophet : and we exalted him to a
hip-h place c. Thefe are they unto whom God hath been bounteous, of
the prophets of the pofterity of Adam, and of thofe whom we carried in the
ark with Noah •, and of the pofterity of Abraham, and of Israel, and of
thofe whom we have directed and chofen.

were read unto them, they fell down, worfhipping, and wept : but a fucceed-
ing generation have come after them, who neglebt prayer, and follow their
lulls ; and they ihall furely fall into evil: except him who repenteth, and be-
lieveth, and doth that which is right •, thefe (hall enter paradife, and they
fhall not in the leaft be wronged : gardens of perpetual abode fhall
reward, which the Merciful hath promifed \
faith ; for his promife will furely come to bt

as an objedl of

•, for his promife will furely come to be fulfilled. Therein fhall they hear
no vain dilcourfe, but peace d and their provifion fhall be prepared for them
therein morning and evening. This is paradife, which we will give for an

inheritance unto fuch of our lcrvants as Ihall be pious.

- - j

heaven , unlefs by the command of thy Lord : unto him belongeth whatfoever
is before us, and whatfoever is behind us, and whatfoever is in the interme¬
diate lpace •, neither is thy Lord forgetful of thee c. He is the Lord of hea¬
ven and earth, and of whatfoever is between them : wherefore worfhip him, and
be conftant in his worfhip. Doft thou know any named like him f? Man

faith.

s Hi was true, to bis promife ;] Being cele¬
brated on that account ; and particularly for his
behaving with that refignntion and conffancy
which he had promifed his father, on his receiving
God's command to facrifice him 1 : for the Mo -
bammed cm fay it was Ifmael , and not J/aac,
whom he v> at> commanded to offer.

b Edri: ;] Or Enoch , the great-grandfather of
Nmh, who had that fur name from his great
b n-ickdge ; for he was flavoured with no lefs than
thirty books of divine revelations, and was the
hr it who wrote with a pen, and ftudied the fei-
cnees of aftronomy and arithmetic, &c 2.

The learned Bartolocci endeavours to fliew,
from the teffimonies of the ancient Jews , that
Enoch, fur named Edris , was a very different
perfon from the Enoch of Mofes, and many ages
younger 3.

c And wc exalted him to a high place ;] Some
underhand by this the honour of the prophetic
office, and his familiarity with God; but others
fuppofe his tranflation is here meant : for they
fay that he was taken up by God into heaven
at the age of three hundred and fifty, hav¬

ing firft fuffered death, and been reffored to life ;
and that he is now alive in one of the feven hea¬
vens, or in paradife

d Peace f] i. e. Words of peace and comfort;
or the fulutations of the angels s , tafe.

c Wc defend ?iot from heaven , unlefs at the com -
mand of thy Lord, &c] Thefe are generally
fuppofed to have been the words of the angel
Gabriel , in anfwer to Mohammed's complaint for
his long delay of fifteen, or, according to ano¬
ther tradition, of forty days, before he brought
him inftru£Uons what folution he fhould give to
the queftions which had been asked him concern¬
ing the fleepcrs, Dbu'lkarnehi , and the fpiritr 6 .

Others, however, are of opinion that they are
the words which the godly will ufe at their en¬
trance into paradife ; and that their meaning is.
We tube up our abode here at the command and
through the mcriy of God alone , who ruleth all
things , paft, future , and prefent ; and who is not
forgetful of the works of his fervants 7 .

1 Deft thou know any named like him />] That
is, Deferving, or having a right to the name and
attributes of God.

1 Idem. * Idem, Jall alo’ddin, &c. 5 Bartol. Bibl. Rtibb. part 2. p. 84;,

^ lidem , Abulfeda, 1 See chap. xo. 167. 6 See before, p. 241, r Al Beidawx.

1254 Al KORAN. Chap. jgt

faith % After I fhall have been dead, fhall I really be brought forth alive
fro7n the grave ? Doth not man remember that we created him heretofore
when he was nothing ? But by thy Lord we will furely affemble them and
the devils to judgment b ; then will we fet them round about hell on their
knees : afterwards we will draw forth from every feeft fuch of them as /hall have
been a more obftinate rebel again ft the Merciful c ; and we beft know which
of them are more worthy to be burned therein d. There fhall be none of you
but fhall approach near the fame c : this is an eftablifhed decree with thy
Lord. Afterwards we will deliver thofe who fhall have been pious, but
we will leave the ungodly therein on their knees. When our manifeft figns
are read unto them, the infidels lay unto the true believers. Which of the
two parties is in the more eligible condition, and formeth the more excellent
nffembly f ? But how many generations have we deftroyed before them, which
excelled them in wealth, and in outward appearance ? Say, Whofoever is in
error, the Merciful will grant him a long and profperous life ; until they fee
that with which they are threatned, whether it be the punifhment of this life ,
or that of the l aft hour ; and hereafter they final 1 know who is in the worfe
condition, and the weaker in forces. God fhall more fully diredl thofe who
receive direction ; and the good works which remain for ever , are better in
the fight of thy Lord than worldly po/fejjions , in refpedt to the reward, and
more eligible in refpect to the future recompence. Haft thou feen him who
believeth not in our figns, and faith, I fhall furely have riches and children
bellowed on me s ? Is he acquainted with the fecrets of futurity s or hath he re¬
ceived a covenant from the Merciful that it Jlsall be fo ? By no means. We will

a Man faith ;] Some fuppofe a particular
perfon is here meant, namely, Obba Ebn Kb a If 1 .

b We will affemble them and the devils ;] It is
faid that every infidel will appear, at the day of
iudgment, chained to the devil who feduced
him

c We wild feparate from every feSl him who fhall
have, been a more obflinate rebel againjl the Merci¬
ful.'] Hence, fays al Beiddwi , it appears that
God will pardon fome of the rebellious people.
But perhips the diilinguifhing the unbelievers
into different cl .dies, in order to confign them
to different places and degrees of torment, is
here meant.

d We befl know zvhicb are 7/1 ore worthy to be
burned in belli] viz. The more obflinate and
perverfe, and el'pecially the heads of fedls, who
will lufier a double punifhment for their own
errors and their feducing of others.

c There is none of you but fro all approach the
famed] For the true believers mu ft alfo pafs by
or through hell, but the fire will be damped,
and the flames abated, fo as not to hurt them.

tho’ it will lay hold on the others. Some, how¬
ever, fuppofe that the words intend no moic
than the paifage over the narrow bridge, which
is laid over hell 3 .

f Which of the two parties , See.] viz. Of us,
or of you. When the Korcijh were unable to
produce a compofition to equal the Koran, they
began to glory in their wealth and nobility, valu¬
ing themfelves highly on that account, and de-
fpifing the followers of Mohammed .

llafl thou feen him who believeth ?tot, See.]
This paffage wras revealed on account of al As
Ebn Wayel, who being indebted to Khabbab ,
when he demanded the money, refufed to pay
it, unlefs he would deny Mohammed ; to which
propofal Khabbab anfwered, that he would never
deny that prophet, neither alive, nor dead,
nor when he fliould be raifed to life at the
la 11 day ; therefore replied al As, when thou
art railed again, come to me, for I fhall then
have abundance of riches, and children, and I
will pay you 4.

1 See chap. 16. />. 215.
^ Idenh .J allalq’ddhg

z Al Beipawz,

5 Idem, See the PrcL JMfc. IV. p- 01:

Chap. 19

At KORAN.

255

furely write down that which he faith *, and increafing we will increafe his punifh-
ment : and we will be his heir as to that which he fpeaketh of % and on the loft
da) he fhall appear before us alone and naked. They have taken other gods,
belidcs God, that they may be a glory unto them. By no means. Here¬
after fhall they deny their worfhip b ; and they fhall become adveiiaries c un¬
to them. Doll thou not fee that we fend the devils againft the infidels, to in¬
cite them to Jin by their inftigations ? Wherefore be not in haft to call down
de(l rubVion upon them •, for we number unto them a determined number of days

On a certain day we will affemble the pious before the Merciful

Ji ■-'

OJ * _

in an honourable manner , as embafiadors come into the prefence of a prince *,
but we will drive the wicked into hell, as cattle are driven to water : they fhall
obtain no interceffion, except he only who hath received a covenant from th
Merciful d. They fay. The Merciful hath begotten iffue. Now have ye ut¬
tered an impious thing : it wanteth little but that on occafion thereof the
heavens be rent, and the earth cleave in funder, and the mountains be over¬
thrown and fall, for that they attribute children unto the Merciful •, whereas
it becometh not God to beget children. Verily there is none in heaven or
on earth, but fhall approach the Merciful as his fervant. He enccmpafieth
them by his knowledge and power , and numbereth them with an exact computation :
and they fhall all come unto him on the day of refurredtion, deftitute both of
helpers and followers. But as for thofe who believe and do good works, the
Merciful will beftow on them love c. Verily we have rendred the Kor.-w
eafy for thy tongue, that thou mayeft thereby declare our promifes unto
the pious, and mayeft thereby denounce threats unto contentious people. And
how many generations have we deftroyed before them ? Doft thou find one
of them remaining ? Or doft thou hear fo much as a whifper concern in 2:
them ?

C II A P.

We colli inherit cohat he fpeaketh of ; J i. e.
He Hull be obliged to leave all his wealth and
ills children behind him at his death.

Ll Hereafter Jhali they deny their ever (hip? Sec.']
via. At the refurredtion ; when the idolaters

fhall difclaim their idols, and the idols their wor-
fhippers, and fhall mutually accufe one ano¬
ther 1 .

c Adv erf tries ;] Or, the contrary ; that is to
£.v, a difr ace iniiead of an honour.

m J •' o

u They Jhali obtain no interceffion , except he on hi
eeh'j tenth received a covenant
Tint is, except he who
ptrly difpofed to receive that favour, by having
pro idled Ijldin. Or, the words may alio be

' dice chap. 6. p. ioi. chap . xo. />. 169, £sV*

from the Merciju ? 5]
Kill be a lubiedt pro-

tranflatcd, according to another expofition*.
They flea I l not obtain the interceffion of any, ex¬
cept the interceffion of him , See. Or clfc, None
fhall be able to make interceffion lor others, except
he coho fie all have received a covenant (or per mi f-
fion) from God; i. e. who fhall be qualified
for that office by faith, and good works, accord¬
ing to God’s promife, or Jhali have fpecial
leave given him by God for that purpofc 2.

c Love;] viz. The love of God and all the
inhabitants of heaven. Some fuppofe this verfe
was revealed to comfort the M file ms who were
hated and deipifed at Mecca, on account of their
faith, by the promife of their gaining the love
and cflecm of mankind in a fhort time.

2 Al Beidawi, See chap, z . /. yo, SsV,

Al KORAN.

Chap. 20.

256

CHAR XX.

Intitled > T. H a ; revealed at Mecca.

In the name of the moft merciful God.

H. We have not fent down the Koran unto thee, that thou fhouJdefl:

I be unhappy b ; but for an admonition unto him who feareth God: be¬
ing lent down from him who created the earth, and the lofty heavens. The
Merciful fitteth on bis throne : unto him belongeth whatfoever is in heaven and
on earth, and whatfoever is between them, and whatfoever is under the earth
If thou pronounce thy prayers with a loud voice, know that it is not necejfary
in refpeft to God for he knoweth that which is fecret, and what is yet
more hidden. God ! there is no god but he : he hath moft excellent names c.
Haft thou been informed of the hiftory of Moses d ? When he faw fire, and
faid unto his family. Tarry ye here ; for I perceive fire : peradventure I
may bring you a brand thereout, or may find a direftion in our way by
the fire e. And when he was come near unto it, a voice called unto him
faying , O Moses! verily I am thy Lord: wherefore put off thy lhoesf-

for

a The fignification of thefe letters, which
being prefixed to the chapter are therefore taken
for the tide, is uncertain x. Some however
imagine they fland for Ta raja!, i. e. O ?nan l
which interpretation, feeming not eafily to be
accounted for from the Arabic , is by a certain
tradition deduced from the Etb topic 3 : or for
Ta, i. e. tread ; telling us that Mohammed , being
employed in watching and prayer the night this
paflage was revealed, flood on one foot only,
but was hereby commanded to eafe himfelf by
fetting both feet to the ground. Others fancy
the hril letter Hands for Tuba, beatitude ; and the
latter for Hazviyat , the name of the lower apart¬
ment of hell. Tab is alfo an interje&ion com¬
manding filcnce, and may properly enough be
ufed in this place.

b We have not fent down the Koran unto thee,
that thou fhouldefl be unhappy ;] Either by reafon
of thy zealous follicitude for the converfion
of the infidels, or thy fatiguing thy felf by
watching and other religious exercifcs ; for, it
feems, the Korcijh urged the extraordinary fa¬
tigues he underwent in thofe refpcdls, as the
coniequence of his having left their religion

r See the PreL Dfc. §. III. p . 59, iffe.

Ebn Abi Soft an, * Al Beidawi.

c See chap. 7. p. 136. and chap. 17, p. 237.
d The relation of the ftory of Mojes , which
takes up the greatefl part of this chapter, was
defigned to incourage Mohammed, by his exam¬
ple, to difeharge the prophetic office with firm-
nefs of mind, as being allured of receiving the
like affiflance from God : for it is faid this chap¬
ter was one of the firH that were revealed

c When he fazu fire, &c.J The commentators
fay, that Mojes, having obtained leave of Shoaib,
or Jethro, his fathcr-in-law, to vifit his mother,
departed with his family from Midian towards
Egpt > but coming to the valley of Town, where¬
in mount Sitiai Hands, his wife fell in labour,
and was delivered of a fon, in a very dark and
fnowy night ; he had alfo loH his way, and his
cattle were icattered from him ; when on a fudelcn
he faw a fire by the fide of a mountain, which
on his nearer approach lie found burning in a
green bufh s .

/ Put °ff thy Jhoes ;] This was a mark -of hu¬
mility and refpedl : tho’ fome fancy there was
iome unclean nefs in the flioes themfelves, be¬
en ufe they were made of the skin of an afs not
drelfed 6 .

2 Moham, Ebn Aijd al Baki, ex trad. Acrcir.ee

4 Idem. 5 Idem, 6 Idem .

Chap. 20. Al KORAN. 257

for thou art in the facred valley Towa. And I have chofen thee; there¬
fore hearken with attention unto that which is revealed unto thee. Verily
I am God ; there is no god befide.me: wherefore worfhip me, and per¬
form thy prayer in remembrance of me. Verily the hour cometh : I will furely
manifeft the fame, that every foul may receive its reward for that which
it hath deliberately done. Let not him who believeth not therein, and who
followeth his luft, prevent thee from believing in the fame, left thou perifh.
Now what is that in thy right hand, O Moses ? He anfwered. It is my rod
whereon I lean, and with which I beat down leaves for my flock •, and I have
other ufes for it a. Goo faid unto him , Caft it down, O Moses. And he
caft it down, and behold, it became a ferpent b, which ran about. God laid.
Take hold on it, and fear not c : we will reduce it to its former condition.
And put thy right hand under thy left arm : it fhall come forth white d, with¬
out any hurt. This Jhall be another fign : that we may fliew thee fome of
our greateft figns. Go unto Pharaoh : for he is exceedingly impious.
Moses anfwered. Lord, enlarge my breaft, and make what thou haft com¬
manded me eafy unto me : and loofe the knot of my tongue, that they may
underftand my fpeech e. And give me a counfellor f of my family, namely ,
Aaron my brother. Gird up my loins by him, and make him my col-

legue in the buftnefs : that we may praife thee greatly, and may remember

thee often •, for thou regarded: us. God replied. Now haft thou obtained thy
requeft, O Moses : and we have heretofore been gracious unto thee,

another time ; when we revealed unto thy mother that which was re¬

vealed unto her g, faying , Put him into the ark, and caft him into the
river, and the river fhall throw him on the fhore ; and my enemy and
his enemy fhall take him and bring him ' up h *, and I beftowufon thee

L 1 love

2 And I have other ufes for it As to drive
away wild beafts from my flock, to carry my
bottle of water on, to flick up and hang my upper
garment on to fhade me from the fun 5 and fever-
al other ufes enumerated by the commentators.

b It became a ferpent j] Which was at firfl
no chan the rod, but afterwards fwelled

to a prodigious fize T .

c Take hold 071 it , and fear not 5] When Mofes
law the ferpent move about with great nimble-
nefs, and fwaliow ftones and trees, he was great¬
ly terrified, and fled from it ; but recovering his
courage at thefe words of God, he had the bold-
nefs to take the ferpent by the jaws 2.
d See chap. 7. p. 1 28.

e Loofe the knot of my tongue , &c.] For Mofes
had an impediment in his fpeech, which was oc-
cafioned by the following accident. Pharaoh
one day carrying him in his arms, when a child,
he luddenly laid hold of his beard, and plucked
in a very rough manner, which put 'Pharaoh

into fuch a paflion, that he ordered him to be
put to death : but Afia , his wife, reprefenting
to him that he was but a child, who could not
diftinguifh between a burning coal and a ruby,
he ordered the experiment to be made ; and a
live coal and a ruby being fet before Mofes , he
took the coni and put it into his mouth, and
burnt his tongue : and thereupon he was par¬
doned. This is a Jczvifb llory a little altered 3.

f A counfellor ;] The Arabic word is Wazir,
which fignifies one who has the chief adminillra-
tion of affairs under a prince.

g When zve revealed unto thy ?notbery &c.] The
commentators are not agreed by what means this
revelation was made ; whether by private infpi-
ration, by a dream, by a prophet, or by an
angel.

h Put him into the ark , See ] The commen¬
tators fay, that his mother accordingly made
an ark of the papyrus , and pitched it, and put
in fome cotton $ and having hud the child there¬
in.

1 Idem.

2 Idem.

3 V. Shaljh . Hakk/ib . p. u.

258 Al KORA IV. Chap. 20.

love from me % that thou mighteft be bred up under my eye. When thy
lifter went and faid, Shall I bring you unto one who will nurfe the child ^ ?
So we returned thee unto thy mother, that her mind might be fet at eafe,
and that (he might not be afflicted. And thou fleweft a foul, and we de¬
livered thee from trouble' and we proved thee by feveral trials'1 : and
afterwards thou didft dwell fome years e among the inhabitants of Madjan.
Then thou earned: hither according to our decree, O' Moses ; and I have
chofen thee for my felf : wherefore go thou and thy brother f with my
figns ; and be not negligent in remembring me. Go ye unto Pharaoh,
for he is exceflively impious : and fpeak mildly unto him •, peradventure he will
confider, or will fear our threats. They anfwered, O Lord, verily we fear left
he be precipitately violent againft us, or left he tranfgrefs more exorbitantly. God
replied. Fear not ; for I am with you : I will hear and will fee. Go ye there¬
fore unto him, and fay. Verily we are the meffengers of thy Lord: where¬
fore fend the children of Israel with us, and do not afflidt them. Now are we
come unto thee with a fign from thy Lord : and peace be upon him who fhall
follow the true diredtion. Verily it hath been revealed unto us, that a punilh-
ment fhall be in flitted on him who fhall charge us with impofture, and fhall
turn back. And when they had delivered their meffage , Pharaoh faid, Who
is your Lord, O Moses? He anfwered. Our Lord is he who giveth all
things : he hath created them, and diredteth them by his providence. Pha¬
raoh faid. What therefore is the condition of the former generations E ? Moses
anfwered. The knowledge thereof is with my Lord, in the book of his de¬
crees :

in, committed it to the river, a branch of which
went into Pharaoh" s garden : that the Ilream car¬
ried the ark thither into a fifhpond, at the head
of which Pharaoh was then fitting, with his
wife Ajia, the daughter of Mozabem ; and
that the king, having commanded it to be
taken up and opened, and finding in it a beau¬
tiful child, took a fancy to it, and ordered it to
be brought up

Some writers mention a miraculous preserva¬
tion of Mofgs before he was put into the ark ;
and tell us, that his mother having hid him from
Pharaoh's officers in an oven, his filler, in her
mother’s abfence, kindled a large fire in the oven
to heat it, not knowing the child was there, but
that he was afterwards taken out unhurt 2.

* I bejlozved on thee love from me;] That is,
I infpired the love of thee into the hearts of
thofe who faw thee, and particularly into the
heart of Pharaoh .

,i When thy fifter went, &c.] The Mob am me -
dans pretend that feveral nurles were brought,
but the child refufed to take the breall of any,
till his filler Miriam , who went to learn news of
him, told them ffic would find a nurfe, and

brought his mother 3 .

c Thou few eft a foul , and zue dc lives ed thee from
trouble ;] MoJ'cs killed an Egyptian , in defence of
an Ifraelite , and efcaped the danger of being
punifhed for it, by flying to Midi an , which was
eight days journey diftant from Mefr 4.

The Jews pretend he was actually imprifoned
for the fadl, and condemned to be beheaded, but
that, when he fhould have fuffered, his neck
became as hard as ivory, and the fword rebound¬
ed on the executioner

d We proved thee by various trials ;] P’or he
was obliged to abandon his country and his
friends, and to travel feveral days, in great tenor
and want of neceflary provifions, to leek a re*
fuge among flrangers ; and was afterwards forced
to ferve for hire, to gain a livelihood.

c Some years;] i. e. Ten 6.

f Go thou and thy brother j] Aaron being by
this time come out to meet his brother, either by
divine infpiration, or having notice of his defign
to return to Egypt 7 .

g What is the condition of the former genera¬
tions P] viz. As to happinefs or mifery after
death.

' Al Beidaivj. a Abulfeda, (Ac. 3 Al Beidawx. 4 Idem . s Shafts*

flakkab. p. w. 6 ^/Beidawi, 7 Idem.

Chap. 20. Al KORAN. 259

crees : my Lord erreth not, neither doth he forget. It is he who hath
fpread the earth as a bed for you, and hath made you paths therein •, and who
fendeth down rain from heaven, whereby we caufe various kinds of vege¬
tables to fpring forth ; faying. Eat of part , and feed your cattle with other
■part thereof. Verily herein are figns unto thofe who are indued 'with under-
ftanding. Out of the ground have we created you ; and to the fame will we
caufe you to return, and we will bring you forth from thence another time.
And we fhewed Pharaoh all our figns which we had Empowered Moses to
perform : but he accufed him of impofture, and refufed to believe ; and he
laid. Art thou come unto us that thou mayeft difpofiefs us of our
land by thy inchantments, O Moses ? Verily we will meet thee with the like
inchantments : wherefore fix an appointment between us and thee; we will
not fail it, neither fhalt thou, in an equal place. Moses anfwered, Let your
appointment be on the day of your folemn feaft a ; and let the people be
affembled in open day. And Pharaoh turned away from Moses , and ga¬
thered together the mofl expert magicians , to execute his ftratagem •, and then
came to the appointment . Moses faid unto them. Wo be unto you ! do not
devife a lie againft God b, left he utterly deftroy you by fome judgment: for
lie fhall not profper who devifeth lies. And the magicians difputed concerning
their affair among tliemfelves, and difeourfed in private : and they faid. Theft
two are certainly magicians : they feek to difpoffefs you of your land by their
forcery; and to lead away with them your chiefeft and moft confiderable men.
Wherefore colledt all your cunning, and then come in order : for he fhall
profper this day, who fhall be fuperior. They faid, O Moses, whether wilt
thou caft down thy rod firft , or fhall we be the firft who caft down our rods ?
He anfwered. Do ye caft down your rods firft . And behold, their cords
and their rods appeared unto him, by their inchantment, to run about like
ferpents e : wherefore Moses conceived fear in his heart. But we faid unto
him , Fear not ; for thou fhalt be fuperior : therefore caft down the rod
which is in thy right hand ; and it fhall fwallow up the feeming ferpents
which they have made : for what they have made is only the deceipt of an in¬
chanter ; and an inchanter fhall not profper, whitherfoever he cometh. And
the magicians, when they faw the miracle which Moses perfontied, fell down
and worfhipped, faying. We believe in the Lord of Aaron and of Moses.
Pharaoh faid unto them , Do ye believe in him before I give you permif-
fion? Verily this is your mafter, who hath taught you magic. But I will
furely cut off your hands and your feet on the oppofite fides ; and I will
crucify you on trunks of palm-trees'1 : and ye fhall know which of us is
more fevere in punifhing, and can longer protradl your pains. They anfwer-

L 1 2 ed.

“ The day of the folemn feafl ;] Which was
probably the firft day of their new year.

b Do not devife a lie againft God ;] By faying
die miracles performed in his name arc the ef¬
fects of magic.

‘ Their cords and their rods feemed unto him.

by their inchantments, to run about like ferpents ;]
They rubbed them over with quickfilver, which
being wrought upon by the heat of the fun,
caufed them to move 1 . See chap 7. p. 1 28.
d See ibid.

1 Idem ,

z6o Al KORAN. C HAP. 20.

ed, We will by no means have greater regard unto thee, than unto thofe
evident miracles which have been fhewn us, or than unto him who hath
created us. Pronounce therefore that fentence againfi us which thou art
about to pronounce : for thou canffc only give fentence as to this prefent
life. Verily we believe in our Lord, that he may forgive us our fins, and
the forcery which thou halt forced us to exercife : for God is better to reward
and more able to prolong punijhment than thou. Verily whofoever fhall ap¬
pear before his Lord on the day of judgment , polluted with crimes, fhall
have hell for his reward ; he fhall not die therein, neither fhall he live. But
whoever fhall appear before him, having been a true believer, and fhall
have worked righteoufnefs, for thefe are prepared the higheft degrees of hap -
pinefs namely , gardens of perpetual abode % which fhall be watered by
rivers •, they fhall remain therein for ever : and this fhall be the reward of
him who fhall be pure. And we fpake by revelation unto Moses, faying.
Go forth with my fervants out of Egtpt by night ; and finite the waters with
thy rod , and make them a dry path through the fea b : be not apprehenfive of
Pharaohs overtaking thee •, neither be thou afraid. And when Moses had
done fo , Pharaoh followed them with his forces ; and the waters of the fea
which overwhelmed them, overwhelmed them. And Pharaoh caufed his
people to err, neither did he diredt them aright. Thus, O children of Israel,
we delivered you from your enemy ; and we appointed you the right fide of
mount Slnal to difeourfe with Moses and to give him the law *, and we caufed
manna and quails to defeend upon you c, ykyz'wg. Eat of the good things which we
have given you for food ; and tranfgrefs not therein d, left: my indignation fall on
you : and on whomfoever my indignation fhall fall, he fhall go down headlong
into perdition. But I will be gracious unto him who fhall repent and believe,
and fhall do that which is right ; and who fhall be rightly diredled. What
hath caufed thee to haften from thy people, O Moses, to receive the law c ?
He anfwered, Thefe follow clofe on my footfteps •, but I have haftened unto
thee, O Lord, that thou mighteft: be well pleafed with me. God faid. We
have already made a trial of thy people, fince thy departure f •, and al Sa-
meri E hath feduced them to idolatry. Wherefore Moses returned unto

his

a Gardens of perpetual abode ;] Literally, gar¬
dens of Eden ; See chap. 9. p. 158.

b A dry path through the Jea ;] The expofitors
add, that the lea was divided into twelve fepa-
rate paths, one for each tribe 1 : a fable borrow¬
ed from the 'fezes 2 .
c See chap. 2. p. 7.

d 'Tranfgrifs not therein \] By ingratitude, ex-
;efs, or infolent beh.uiour.

c What hath caufed thee to haften from thy peo-
f/r, <S.c. ] For Mj/C', it feems, outwent the lb-
eniy elders, who had been chofen, in obedi-
ivee to the divine command, to accompany him

Lie;;:, Abu l fid. in Hi ft. 2 V. R. E

■hrp. 7. />. 133, Kzc* 4 Al Beipawi,

to the mount 5, and appeared before God while
they were at fome, tho’ no great, diltancc be¬
hind him.

f Since thy departure ;] They continued in the
worfhip of the true God for the firlt twenty
days ol Mofes's abfence, which, by taking the
nights alfo into their reckoning, they computed
to be forty, and at their expiration concluded
they had flaid the full time which Mofes had com¬
manded them, and fo fell into the worlhip of the
golden calf4.

* Al Sdmeri ;] This was not his proper name,
but he had this appellation bccaufe he was of a

certain

iezer, PirkC} c . 42. 3 See chap* 2. p. 7.

Chap. 20. Al KO RA M 261

Ms people1 in great wrath, and exceedingly afflidled. And he faid, O my
people, had not your Lord promifed you a moft excellent promifeb? Did
the time of my abfence feem long unto you ? Or did ye defire that indignation
from your Lord fhould fall on you, and therefore failed to keep the promife
which ye made me? They anfwered, We have not failed in what we promifed
thee of our own authority ; but we were made to carry in feveral loads of
gold and fiver , of the ornaments of the people % and we call them into the
fire i and in like manner al Sameri alfo call in what he had collected, and
he produced unto them a corporeal calf d, which lowed. And Sameri and
his companions faid. This is your god, and the god of Moses •, but he hath
forgotten him , and is gone to feek fome other. Did they not therefore fee
that their idol returned them no anfwer, and was not able to caufe them either
hurt or profit ? And Aaron had faid unto them before, O my people, ve¬
rily ye are only proved by this calf-, for your Lord is the Merciful : where¬
fore follow me, and obey my command. They anfwered, We will by no
means ceafe to be devoted to its worfhip, until Moses return unto us. And
when Moses was returned , he faid, O Aaron, what hindred thee, when
thou faweft that they went aftray, that thou didft not follow me e ? Haft
thou therefore been difobedient to my command ? Aaron anfwered, O fon of
my mother, drag me not by my beard, nor by the hair of my head. Ve¬
rily I feared left thou fhouldeft fay. Thou haft made a divifion among the

children

certain tribe among the Jews called Samaritans ,
(wherein the Mohammedans flrangely betray
their ignorance in hiftory ;) tho’ fome fay he was
a profelyte, but a hypocritical one, and original¬
ly of Kir man , or fome other country. His true
name was Modes, or MuJ'a, Ebn Dhafar r.

Si/Jen is of opinion that this per fon was no
other than Aaron himfelf, (who was really the
maker of the calf,) and that he is here called
al Sameri, from the Hebrew verb fbamar , to
keep 2 ; becaufe he was the Keeper or Guardian
of the children of Ifrael during his brother’s ab¬
fence in the mount ; which is a very ingenious
ccnjcclurc, not abfolutely inconfiilcnt with the
text of the Koran , (tho’ Mohammed fee ms to
have m ilia ken al Sameri for the name of a diffe¬
rent perfon) and offers a much more probable
origin of that appellation, than to derive it, as
tlie Mohammedans do, from the Samaritans , who
were not formed into a people, nor bore that
name till many ages after.

Moles returned nut r his peopled] viz. After
he had completed his forty days itay in the
mount, and had received the law ^ .

f’ A mod excellent promifed] i- e- The law,
containing a light and certain direction to guide
you in 1 he right way.

c The ornaments of the peopled] Thefe orna¬
ments were rings, bracelets, and the like, which
the Ifraelites had borrowed of the Egyptians ,
under pretence of decking thcmfelvcs out for
fome feaft, and had not returned to them ; or,
as fome think, what they had ftripped from the
dead bodies of the Egyptians, call on fhorc by
the fea : and al Sameri, conceiving them unlaw¬
ful to be kept, and the occafion of much wick-
ednefs, perfuaded Aaron to let him collodt them
from the people ; which being done, he threw
them all into the fire, to melt them down into
one mafs 4.

It is obfervable, that the Mohammedan r gene¬
rally fuppofe the caft metal’s coming forth in the
fhape of a calf, was bciide the expectation of
al Sameri, who had not made a mould of that
figure : and that when Aaron exeules himfelf to
his brother, in the pcntatcuch, he feems as if
he would perfuadc him it was an accident * .

See chap. 7. p. 132. not. f.
e Eh at then didft not follow me;] By thele
words Mopes reprehends Aaron for not ieconding
his zeal in taking arms againlt the idolaters ; or
for not coming after him to the mountain, to
acquaint him with their rebellion.

1 Idem .
DTIe r a el.

3 Selden. de Diis Syris, Synt . 1. e. 4.

BibL Orient . p . 650. and Kor. (hap. 2. />. 6>

C «

Al Beidawi. 4 Hi

s See Exod. xxxii. 2^,

^ « *1

262 KORA 27. Chap. 20.

children of Israel, and thou haft not obferved my faying*. Moses faid
unto al Sameri , What was thy defign, O Sambri ? He anfwered, I faw that
which they faw not b ; wherefore I took a handful of duji from the foot-
Heps of the meflenger of God , and I caft it into the molten calf c ; for fo did
my mind direct me. Moses faid. Get thee gone *, for thy punijhment in this
life ihall be, that thou (halt fay unto thofe who Jhall meet thee , Touch me
not d ; and a threat is denounced againft thee of more terrible pains , in the
life to come , which thou fhalt by no means eicape. And behold now thy
god, to whofe worfhip thou haft continued affiduoufly devoted : verily we
will burn it r and we will reduce it to powder, and fcatter it in the fea.
Your God is the true Goo, befides whom there is no other god : he com¬
prehended! all things by his knowledge. Thus do we recite unto thee, 0

Mohammed , relations of what hath parted heretofore ; and we have given

thee an admonition from us. He who final I turn afide from it, fhall liirely

carry a load of guilt on the day of refurredtion : they fhall continue there¬

under for ever ; and a grievous burthen fhall it be unto them on the day of re-
furredtion f. On that day the trumpet fhall be founded ; and we will gather
the wicked together on that day, having grey eyes g. They fhall fpeak with
a low voice to one another, faying. Ye have not tarried h above ten days.
We well know what they will fay > when the moft confpicuous among them

for

:t Left thou fls out deft fay. Thou haft ?nade a di -
viftun among the children of Ifrael, and haft ?iot
kept my faying ;] i. e. Lei l if I had taken arms
againft the worfliippers of the calf, thou fliouldeft
fay that I had railed a fedition ; or if I had gone
after thee, thou fhouldeft blame me for abandon¬
ing my charge, and not waiting thy return to
re&ify what was amifs.

b I faw that which they fazu not ;] Or, I knew
that which they knew not ; viz. That the mef-
fenger fent to thee from God, was a pure fpirit,
and that his footfteps gave life to whatever they
touched ; being no other than the angel Gabriel,
mounted on the horfe of life: and therefore I
made ufe of the duft of his feet to animate the
molten calf. It is faid al Sameri knew the angel,
becaufe he had faved and taken care of him
when a child and expo fed by his mother for
fear of Pharaoh 1 .

c See chap 2. p. 7.

a Thou jhalt fay to thefe who ft: all meet thee ,
Touch me not ;] Left they infedl thee with a burn¬
ing fever: for that was the confequencc of any
man’s touching him, and the fame happened to
the perfons he touched ; for which reafon he
was obliged to avoid all communication with
others, and was alfo fhunned by them, wan¬
dering in the defart like a wild beaft 2.

Hence it is concluded that a tribe of Samari¬
tan Jews , faid to inhabit a certain ifle in the red
fea, are the defendants of our al Sameri ; be¬
caufe it is their peculiar mark of diftindlion, at
this day, to ufe the fame words, viz. La mejas ,
i. e. Vouch me not, to thofe they meet L It is
not improbable that this ftory may owe its rife
to the known hatred born by the Samaritans to
the Jezus , and their fuperflitious avoiding to
have any commerce with them, or any other
ftrangers +.

* We zvill burn it;] Or, as the word may al¬
fo be translated, We will file it down ; but the
other is the more received interpretation.

* See chap. 6. p. 101.

g Having grey eyes ;] For this, with the Arabs*
is one mark of an enemy, or a perfon they abo¬
minate ; to fay a man has a black liver, (tho1 I
think we exprefs our averiion by the term white -
live red, ) reddijh zvhiskcrs , and grey eyes, being a
periphrafis for a foe, and particularly a Greek ,
which nation were the moft inveterate enemies
of the Arabs , and have ufually hair and eyes of
thofe colours 5 . The original word, however,
fignifies alio thole who are fquint-eyed or even
blind of a fuffufion.

h Te have not tarried viz. In the world ;
or, in the grave.

1 Al Beidawi, Jallalo’ddin. 2 I id cm . 3 V.Gcogr . Nub . />. 45 .

Sel.den. ubi fup. 1 A l Lx id aw i, Jawhari, in Lex.

* V.

Chap. 20.

Al K O RAW.

263

for behaviour fhall fay. Ye have not tarried above one day. They will
alh thee concerning the mountains : Anfwer, My Lord will reduce them to
dull: and fcatter them abroad * *, and he will leave them a plain equally ex¬
tended : thou (halt fee no part of them higher or lower than another. On
that day mankind fhall follow the angel who will call them to judgment b, none
fhall have -power to turn afide from him ; and their voices fhall be low before
the Merciful, neither fhalt thou hear any more than the hollow found of their
feet. On that day the interceffion of none fhall be of advantage unto ano¬
ther except the interceffion of him to whom the Merciful fhall grant permif-
fion c, and who fhall be acceptable unto him in what he faith. God knoweth
that which is before them, and that which is behind them •, but they comprehend
not the fame by their knowledge : and their faces fhall be humbled d before
the living, the felf-fubfifting God ; and he fhall be wretched who fhall bear
his iniquity. But whofoever fhall do good works, being a true believer, fhall
not fear any injuftice, or any diminution of his reward from God. And
thus have we fent down this book , being a Koran in the Arabic tongue j
and we have inferted various threats and promifes therein, that men may fear
Cod , or that it may awaken fome confideration in them : wherefore let God be
highly exalted, the King, the Truth! Be not overhafty in receiving or repeating
the Koran, before the revelation thereof be compleated unto thee e ; and
fay. Lord, iricreafe my knowledge. We heretofore gave a command unto
Adam *, but he forgot the fame f, and eat of the forbidden fruit ; and we found
not in him a firm refolution. And remember when we faid unto the angels,
Worfhip ye Adam ; and they worfhipped him : but Eblis refilled s. And
we ft id, O Adam, verily this is an enemy unto thee, and thy wife : where¬
fore beware left he turn you out of paradife •, for then fhalt thou be mifera-
ble. Verily we have made a provifion for thee, that thou {halt not hunger
therein, neither fhalt thou be naked : and there is alfo a provifion made for
thee, that thou fhalt not thirft therein, neither fhalt thou be incommoded
by heat. But Satan whilpered evil fuggefiions unto him, faying, O Adam,
fhall I guide thee to the tree of eternity, and a kingdom which fiftieth
not ? And they both eat thereof : and their nakednefs appeared unto them ;
and they began to few together the leaves of paradife, to cover them-

felves.

a See the Prelim. Difc. §. IV. p. 82.
b See ibid. p. 84.

c Except the interceffion of him 5 J Or, Except
unto him. See. See chap. 19. p. 255.

d Their faces Jball be humbled j] The original
word properl) exprefles the humility and deject¬
ed looks of captives in the prefence of their
conqueror.

c Be not overhafly in receiving or repeating the
Koran, £$V.] Mohammed is here commanded not
to be impatient at any delay in Gabriel's bring¬
ing the divine revelations, or not to repeat it
too fail after the angel, fo as to overtake him be¬

fore he had finifhed the pa flag e. But fome fup~
pofe the prohibition relates to the publifliing any
verfe before the fame was perfectly explained to
him 1 .

f He forgot ;] Adam's fo foon forgetting the di¬
vine command, has occafioned fome Arab ety-
mologills to derive the word Inf an , i. e. man ,
from nafiya , to forget ; and has alfo given rife
to the following proverbial faying, Azvzvalo ndftn
azvzvalo' nn aft, that is. The firjl forgetful perfon zvas
the fir ft of men ; alluding to the like found of
the words.

s See chap. 2. p. 4, <Ac. chap. 7. p. 117, &V.

Al Bijdawi, Jallalo’ddin.

264 0 & ^ Chap. 20.

felves3. And thus Adam became difobedient unto his Lord, and was redu¬
ced. Afterwards his Lord accepted him, on his repentance, and was turned un¬
to him, and directed him. And God faid. Get ye down hence, all of you:
the one of you Jhall he an enemy unto the other. But hereafter fhall a di¬
rection come unto you from me b : and whofoever fhall follow my direction,
ihall not err, neither fhall he be unhappy •, but whofoever fhall turn afide from
my admonition, verily he dial! lead a miferable life, and we will caufe him
to appear before us on the day of refurredlion, blind c. And he fhall fay, Q
Lord, why haft thou brought me before thee blind, whereas before I faw
clearly ? God fhall anfwer. Thus have we done , becaufe our figns came unto
thee, and thou didft forget them ; and in the fame manner fhalt thou be
forgotten this day. And thus will we reward him who fhall be negligent,
and fhall not believe in the figns of his Lord : and the punifhment of the
life to come fhall be more fevere, and more lafting, that: the punifhment of
this life. Are not the Meccans therefore acquainted how many generations
we have deftroyed before them ; in whofe dwellings they walkd ? Verily here¬
in are figns unto thole who are indued with underftanding. And unlefs a de¬
cree had previoufly gone forth from thy Lord for their refpite , verily their
definition had necefifarily followed : but there is a certain time determined
by God for their punifhment. Wherefore do thou, O Mohammed , patiently
bear that which they fay ; and celebrate the praife of thy Lord before the
rifing of the fun, and before the fetting thereof, and praife hbn in the hours
of the night, and in the extremities of the day e, that thou mayeft be well-
pleafed with the profpet of receiving favour from God. And call: not
thine eyes on that which we have granted divers of the unbelievers to enjoy,
namely , the fplendor of this prefen t life f, that we may prove them thereby:
for the provifion of thy Lord 6 is better, and more permanent. Command
thy family to obferve prayer and do thou perfevere therein. We require
not of thee that thou labour to gain neceffary provifions for thy felf and family :
we will provide for thee •, for the prosperous ififue fhall attend on piety b. The
unbelievers fity, Unlefs he come unto us with a fign from his Lord, we will
not believe on him. Hath not a plain declaration come unto them, of that
which is contained in the former volumes of fcripture , by the revelation of the
Koran? If we had deftroyed them by a judgment before the fame had been

revealed

r Cnfl not thine eyes on that which we have
granted divers of them to enjoy, &c J That is.
Do not envy or covet their pomp and profperity
in this world '.

£ The provifion of thy Lord;] viz. The re¬
ward laid up for thee in the next life : or the
gift of prophecy, and the revelations with which
God has favoured thee.

h Jt is faid that when Mohammed's family
were in any llrait or affliction, he ufed to order
them to go to prayers, and to repeat this
verfc ’.

1 J.idem.

a See chap. 7. p. 1 1 8.
b See cli p. 2. p. 6.
c See the Prelim. Difc. §. IV. p. 85.
d In whfie dwellings they walk ;J Seeing the
footltcps of their deltriuflion ; as of the tribes of
Ad, and 7 h annul.

0 The extremities of the day ;] i. c. Evening
and m aiming ; which times are repeated as the
principal hours of prayer. But Come fuppofe
thefe words intend the prayer of noon ; the jirit
half of the day ending, and the fccond half be¬
ginning at that time ‘.

2 See chap. 15. /. 213.

% Al Beidawi.

Chap. 21. Al KORAN. 265

revealed , they would have faid, <7/ /&£ refurreftion , O Lord, /jot ££><? believe
llnce thou didft not fend unto us an apoftle, that we might follow thy figns, be¬
fore we were humbled and covered with fhame ? Say, Each of us wait the
iffue : wait therefore ; for ye fhall furely know hereafter who have been the
followers of the even way, and who hath been rightly diredted.

C H A P. XXI.

Intitled , The Prophets a ; revealed at Mecca.

In the name of the moft merciful God.

* r*Tp H E tune of giving up their account draweth nigh unto the people o/XVII.

| Meccu •, while they are funk in negligence, turning afide frotn the
confederation thereof. No admonition cometh unto them from their Lord,
being lately revealed in the Koran , but when they hear it, they turn it to
fport : their hearts are taken up with delights. And they who ad! unjuftly
difcourfe privately together, faying. Is this Mohammed any more than a man
like yourfelves ? Will ye therefore come to hear a piece of forcery, when
ye plainly perceive it to be fo ? Say, My Lord knoweth whatever is fpoken
in heaven and on earth : it is he who heareth and knoweth. But they fay. The
Koran is a confufed heap of dreams : nay, he hath forged it *, nay, he is a
poet: let him come unto us therefore with fome miracle, in like manner as
the former prophets were fent. None of the cities which we have deftroyed,
believed the miracles which they faw performed , before them : will thefe there¬
fore believe, if they fee a miracle ? We fent none as our apoftles before thee,
other than men, unto whom we revealed our will. Afk thofe who are ac¬
quainted with the fcripture, if ye know not this. We gave them not a body
which could be fupported without their eating food *, neither were they im¬
mortal. But we made good our promife unto them : wherefore we . de¬
livered them, and thofe whom we pleafed •, but we deftroyed the exorbitant
tranfgrefiors. Now have we fent down unto you, O Koreish , the book of
the Koran ; wherein there is honourable mention of you : will ye not there¬
fore underftand ? And how many cities have we overthrown, which were un¬
godly ; and caufed other nations to rife up after them ? And when they felt
our fevere vengeance, behold, they fled fwiftly from thofe cities. And the angels
faid, fcojfingly , unto them , Do not fly but return to that wherein ye delight¬
ed, and to your habitations : peradventure ye will be afked b. They anfwer-

M m ed,

* The chapter bears this tide, becaufe fome ccrning the prefent polture of affairs, by way of
particulars relating to feveral of the ancient pro- confukation : or, that ye may be examined as to
phets, are here recited. your deeds, that ye may receive the reward

b Peradventure ye will be asked ;] i. e. Con- thereof'.

Idem, Jali. alctddin, al Zamakii.

266 Al KORA 2V. Chap. 21,

ed, Alas for us ! verily we have been unjuft a. And this their lamentation
ceafed not, until we had rendred them like corn which is mowen down, and
utterly extinbl. We created not the heavens and the earth, and that which is
between them, by way of fport b. If we had pleafed to take diverfion
verily we had taken it with that which befeerneth us c ; if we had refolded to
have done this. But we will oppofe truth to vanity, and it ftiall confound the
fame ; and behold, it fhall vanifh away. Wo be unto you, for that which ye
vnpioufly utter concerning God! fince whoever is in heaven and on earth is
fubjedi unto him •, and the angels who are in his prefence do not infolentlv
difdain his fervice, neither are they tired therewith. They praife him night
and day : they faint not. Have they taken gods from the earth ? Shall they
raife the dead to life ? If there were either in heaven or on earth gods befides
God, verily both would be corrupted d. But far be that which they utter,
from God, the Lord of the throne ! No account fhall be demanded of him
for what he fhall do ; but an account fhall be demanded of them. Have
they taken other gods befides him ? Say, Produce your proof thereof. This
is the admonition of thofe who are contemporary with me, and the admo¬
nition of thofe who have been before me e : buc the greater part of them
know not the truth, and turn afide from the fame. We have fent no apoftle
before thee, but we revealed unto him that there is no god befides my felf:
wherefore ferve me. They fay. The Merciful hath begotten iffue ; and the
angels are his daughters f. God forbid ! They are his honoured fervants : they
prevent him not in any thing which they lay B ; and they execute his com¬
mand. He knoweth that which is before them, and that which is behind
them : they fhall not intercede for any, except for whom it fhall pleafe him ;

and

a They anfzvered, Wo unto us , &c.] It is relat¬
ed that a prophet was lent to the inhabitants of
certain towns in Taman, but indead of hearken¬
ing to his remonftrances, they killed him : upon
which God delivered them into the hands of
Nebuchadnezzar , who put them to the fword ;
a voice at the fame time crying from heaven.
Vengeance for the blood of the prophets ! Upon
xvhich they repented, and ufed the words of this
paflage.

b We have not created the heavens and earth , by
way of fport But for the manifeftation of our
power and wifdom to people of undcrltanding,
that they may fcriouily confider the wonders of
the creation, and direct their afiions to the attain¬
ment of future happinofs, neglecting the vain
pomp and fleeting pica fares of this world.

L With that which befeemeth us ;] viz. We had
fought our pleafure in our own perfections; or, in
the fpiritual beings which are in our immediate
prefence ; and not in railing of material build¬
ings. with painted roofs, and fine floors, which
•.s t he diversion of man.

Some think the original word., tran'flated diver -
fion , fignihes in this place, a wife, or a child',
and that the paffage is particularly levelled againft
the Chriftians 1 .

d Both would be corrupted i] That is, the whole
creation would neccilarily fall into confufion and
be overturned, by the competition of fuch migh¬
ty antagonifts.

c This is the admonition of thofe who are con¬
temporary zuith tne , and of thofe who have been
before me ;] i. e. This is the conftant dodtrinc of
all the facred books ; not only of the Koran,
but of thofe which were revealed in former
ages ; all of them bearing witnefs to the great
and fundamental truth of the unity of God.

* This paifage was revealed on account of
the Khozaites, who held the angels to be the
daughters of God.

g They prevent him not in any thing which they
fay ;] i. e. They prefume not to fay any thing,
until lie hath Ipoken it ; behaving as fervants
who know their duty.

1 Iidsm .

Chap. 21. Al KORAN \ 267

and they tremble for fear of him. Whoever of them fhall fay, I am a god
befides him *, that angel will we reward with hell : for fo will we reward the unjuft.
Do not the unbelievers therefore know, that the heavens and the earth were
iolid, and we clave the fame in funder a ; and made every living thing of
water ? Will they not therefore believe ? And we placed liable mountains on
the earth, left it fhould move with them b ; and we made broad paflages be¬
tween them for paths, that they might be diredled in their journeys : and we
made the heaven a roof well fupported. Yet they turn afide from the figns
thereof, not confi dering that they are the worhnanfhip of God. It is he who
hath created the night, and the day, and the fun, and the moon ; all the
celeftial bodies move fwiftly, each in its refpeftive orb. We have not granted
unto any man before thee, eternal permanency in this world if thou die
therefore, will they be immortal c ? Every foul fhall tafte of death : and we
will prove you with evil, and with good, for a trial of you ; and unto us
fhall ye return. When the unbelievers fee thee, they receive thee only with
fcoffing, faying , Is this he who mentioneth your gods with contempt ? Yet
themfelves believe not what is mentioned to them of the Merciful d. Man is
created of precipitation e. Hereafter will I fhew you my figns, fo that ye
fhall not wifh them to be haftened. They fay. When will tins threat be ac -
complifhed , if ye fpeak truth ? If they who believe not, knew that the time
will finely come , when they fhall not be able to drive back the fire of hell
from their faces, nor from their backs, neither fhall they be helped, they
would not haften it. But the day of vengeance fhall come upon them fuddenly,
and fhall ftrike them with aftonifhment : they fhall not be able to avert it ;
neither fhall they be refpited. Other apoftles have been mocked before thee :
but the pnnifloment which they fcoffed at, fell upon fuch of them as mocked.
Say unto the fcoffers , Who fhall fave you by night and by day from the Mer¬
ciful? Yet they utterly negledl the remembrance of their Lord. Have they

gods who will defend them, befides us ? They are not able to help them-
fclves ; neither fhall they be aflifted againft us by their companions. But we
nave permitted thefe men and their fathers to enjoy worldly profperity , fo long
as life was continued unto them. Do they not perceive that we come unto the

Mm2 land

The heavens and the earth were folid, and we This pafTage was revealed when the infidels faid,
slave the fame in funder ;] That is, They were We expert to fee Mohammed die, like the rcll
one continued mafs of matter, till we feparated of mankind.

them, and divided the heaven into feven heavens, d Yet they believe -not- zvhat is mentioned to them
•md the earth into as many ftories ; and diflin- of the Merciful ;] Denying his unity ; or reject -

guifhed the various orbs of the one, and the ing his apoilles and the feriptures which were

different climates of the other, fsV. Or, as fome given for their inftrudtion, and particularly the
chufe to tranflate the words, 7he heavens and the Koran.

earth zvere Jhtit up, mid zve opened the fame ; their c Man is created of precipitation ;] Being haflv
meaning being, that the heavens did not rain, and inconfidcratc 2 . It is faid this paflage was
nor the earth produce vegetables, till God inter- revealed on account of al Nodar Ebn al Harcth,
poled his power *. when he defired Mohammed to hallen the divine

See chap, 16, p. 215. vengeance with which he threatned the unbe-

If thou die therefore , zvill they be immortal P'] lievers

Al Bfidawi, Jallalo’ddin. 2 See chap. 17. 228, &Y, 3 ^/Beidawl

268 Al KORAN. Chap. 2 r.

land of the unbelievers, and ftraiten the borders thereof ? Shall they therefore
be the conquerors? Say, I only preach unto you the revelation of God : but
the deaf will not hear thy call, whenever they are preached unto. Yet if
the leaf breath of the punifhment of thy Lord touch them, they will furely

lay, Alas for us ! verily we have been unjuft. We will appoint juft balances

for the day of refurredlion •, neither lhall any foul be injured at all : al¬
though the merit or guilt of an action be of the weight of a grain of muf-
tard-feed only , we will produce it publickly ; and there will befufficient account¬
ants with us. We formerly gave unto Moses and Aaron the Law , being
a diftindtion a between good and evil , and a light and admonition unto the pious ;
who fear their Lord in fecret, and who dread the hour of judgment. And this
book alfo is a blefied admonition •, which we have fent down from heaven :
will ye therefore deny it ? And we gave unto Abraham his diredtion b here¬
tofore, and we knew him to be worthy of the revelations wherewith he was
favoured. Remember when he faid unto his father, and his people, What are
thefe images, to which ye are fo entirely devoted6 ? They anfwered, We found
our fathers worfhipping them. He faid, Verily both ye and your fathers
have been in a manifeft error. They faid, Doft thou ferioujly tell us the truth,
or art thou one who jefteft with us ? He replied. Verily your Lord is the
Lord of the heavens and the earth it is he who hath created them : and I
am one of thofe who bear witnefs thereof. By God, I will furely devife a
plot againft your idols, after ye fhall have retired from them , and fhall have
turned your backs. And in the peoples abfence he went into the temple where
the idols flood , and he brake them all in pieces, except the biggeft of them ;
that they might lay the blame upon that d. And when they were returned , and fain
the havock which had been made , they faid. Who hath done this to our gods?
He is certainly an impious perfon. And certain of them anfwered. We heard
a young man fpeak reproachfully of them : he is named Abraham. They

faid,

a 7 "he diftinftion\\ Arab . al Forkart. Seethe all the mifchief 2 . For this ftory, which tho’
Prelim. Difc. III. p. 57. it be falfe, is not ill invented, Mohammed fiands

* His direction ;] viz. The ten books of di- indebted to the Jews ; who tell it with a little
vine revelations which were given him 1 . variation ; for they fay Abraham performed this

c See chap. 6. p. 106, lAc. chap. 19. p. 252. exploit in his father’s fhop, during his abfcnce;
and chap. 2. p. 31. that Ter ah, on his return, demanding the oc-

(1 And he brake them all in pieces , except the cafion of the diforder, his fon told him that
biggeft of them , &c.] Abraham took his oppor- the idols had quarrelled and fallen together by
tuniry to do this while the Chaldeans were the ears about an offering of line flower, which
abroad in the fields, celebrating a great feilival ; had been brought them by an old woman; and that
and fome fay he hid himfelf in the temple : and the father, finding he could not infill on theim-
when he had accomplifhed his defign, that he poffibility of what Abraham pretended, without
might the more evidently convince them of their confeffmg the impotence of his gods, fell into a
folly in worfhipping them, he hung the ax, with violent pallion, and carried him to Nimrod that
which he had hewn and broken down the images, he might be exemplarily punifhed for his info-
on the neck of the chief idol, named by fome lencc 3.
writers* Baal ; as if he had been the author of

1 See the Brel. Difc. §. IV. p. 73. 2 ^Beidawi, Jall alo’ddin, cjV. V. Hyde, dc

Re!, vet. Per/, c. 2 * R. G edai, in Shaljhel. hakkab . p. 8. V. Maimon. Tad kazzday

C . i. lie * a* l •

Chap. 2i. Al KORAN . 269

faid. Bring him therefore before the eyes of the people, that they may
bear witnefs againft him. And when he was brought before the ajfembly , they
faid tmto him , Haft thou done this unto our gods, O Abraham ? He anfwer-
ed. Nay, that biggeft of them hath done it : but afk them, if they can fpeak.
And they returned unto themfelves a, and faid the one to the other , Verily
ye are the impious perfons. Afterwards they relapfed into their former obfti-
nacy b, and faid. Verily thou knoweft that thefe fpeak not. Abraham anfwer-
ed. Do ye therefore worfhip, befides God, that which cannot profit you at
all, neither can it hurt you? Fie on you; and upon that which ye worfhip
befides God ! Do ye not underftand? They faid. Burn him, and avenge your
gods : if ye do this it will be well c. And when Abraham was caft into the burning
pile, we (aid, O fire, be thou cold, and a prefervation unto Abraham d. And
they fought to lay a plot againft him : but we caufed them to be the fufferers e.

And

* They returned unto themfelves ;] That is.
They became fenfible of their folly.

b Afterwards they relapfed into their former
cbftinacy ;] Literally, They were turned down up¬
on their heads .

c They faid , Burn him, &c.] Perceiving they
could not prevail againft Abraham by dint of
argument, fays al Beidazvi, they had recourfe to
perfection and torments. The fame commen¬
tator tells us the perfon who gave this counfel,
was a Per fan Curd 1 , named Heyyun, and that
the earth opened and (wallowed him up alive :
fome, however, fay it was Andefhdn, a Magi an
prieft 2 ; and others, that it was Nimrod himfelf.

a We faid , O fire , be thou cold , &c.] The
commentators relate that, by Nimrod' s order, a
large ipace was enclofed at Cutha, and filled with
a vail quantity of wood, which being fet on fire
burned fo fiercely, that none dared to venture near
it : then they bound Abraham , and putting him
into an engine, (which fome fuppofe to have been
of the devil’s invention,) fhot him into the midft
of the fire \ from 'which he was preferved by the
angel Gabriel who was fent to his pittance ; the
fire burning only the cords with which he was
bound L They add that the fire having mira-
culoufly loft its heat, in refpe6t to Abraham , be¬
came an odoriferous air, and that the pile changed
to a plcafant meadow’ ; tho’ it raged fo furioufly
otherwife, that, according to fome writers, about
two thoufand of the idolaters were confumed by
it +

This ftory feems to have had no other foun¬
dation than that paflage of Mofes, where God is
faid to have brought Abraham out of Ur of the
Chaldees5, mifunderftood : which words the
Jewsy the moft trifling interpreters of feripture,
and fome moderns who have followed them,
have tranflated, out of the fire of the Chaldees ;
taking the word Ur, not for the proper name of
a city, as it really is, but for an appellative, fig-
nifying fire6. However, it is a fable of fome
antiquity, and credited, not only by the Jews ,
but by feveral of the ealtern Chriflians ; the
twenty fifth of the fecond Canun , or January ,
being fet apart in the Syrian calendar, for the
commemoration of Abraham's being caft into the
fire 7 .

The Jews alfo mention fome other perfec¬
tions which Abraham underwent on account of
his religion, particularly a ten years imprifon-
ment s : fome faying he was imprifoned by
Nimrod9 1 and others, by his father Ter ah IO,

c We caufed them to be the lofers ;] Some tell
us that Nimrod, on feeing this miraculous deli¬
verance from his palace, cried out, that lie would
make an offering to the God of Abraham; and
that he accordingly Sacrificed four thoufand
kine11. But, if he ever relented, he foon re¬
lapfed into his former infidelity : for he built a
tower that he might afeend to heaven to fee
Abraham's God ; which being overthrown 1 2 ,
if ill perfifting in his defign, he would be c, riled
to heaven in a chcil bom by four monftrous

birds ;

1 V. DTIerb el. Bib!. Orient. Art. Dhokak. IA Schultens, Indie. Gcagr. in vit . Saladini , voce
Curdi . 2 V. D’Heruei.. p. 1 1 5 - ’ Al Bejdawi, J al l alo’ddi n, &c. V. Mor¬
gan’s Mahomet ifm ex pi. v. 1. chap . 4. 4 The Mf G of pel of Barnabas, ch. 2S. 5 Gene/.

xv. 7. 6 V . Targ. Jon a t h. & HierofJ. in Gcncf c. 11, iA 15. iA Hyde, de ReL vet. Per/ p.

74> &c. 7 V. Hyde, ibid. p. 73. s> R. Eliez. Pirkc, c. 26. tAc. V. Maim. More Ncv.

I' A c. 29. 9 Ghjfa Talmud, in Gem nr. Bava bathe a, 91. 1, 1 ,J In Agenda. ' 1 A/B*:

dawi, 12 See chap. 16. p. 216*-

270 Al K (D RA JV1 Chap. 21,

And we delivered him, and Lot, bringing them into the land wherein we
have blelTed all creatures*. And we beftowed on him Isaac, and Jacob, as
an additional gift : and we made all of them righteous perfons- We alfo
made them models of religion b, that they might direct others by our com¬
mand : and we infpired into them the doing of good works, and the ob-
tervance of prayer, and the giving of alms j and they ferved us. And unto
Lor we gave wifdom and knowledge, and we delivered him out of the city
which committed filthy crimes ; lor they were a wicked and infolent people c:
and we led him into our mercy ; for he was an upright perfon. And remem -
her Noah, when he called for deftruifion on his people d, before the prophets
•■zbovementioned \ and we heard him, and delivered him and his family from
a great ftrait : and we protefted him from the people who accufed our figns
of falfhood ; for they were a wicked people, wherefore we drowned them all.
And remember David, and Solomon, when they pronounced judgment con¬
cerning a field, when the fheep of certain people had fed therein by night,
having no fhepherd ; and we were witnefles of their judgment : and we gave
the underftanding thereof unto Solomon e. And on all of them we beftowed
wifdom, and knowledge. And we compelled the mountains to praife us with
DavkJ ; and the birds alfof; and we did this . And we taught him the

art

birds ; but after wandering for fome time through
the air, he feJJ down on a mountain with fuch a
force, that he made it fhake, whereto, (as fome
fancy) a paffage in the Koran 1 alludes, which
may be tranflated, although their contrivances be
fuch , as to make the mount avis tremble.

Nimrod, difappointed in his defign of making
•var with God, turned his arms againft Abraham ,
who, being a great prince, raifed forces to de¬
fend himfelf* but God, dividing Nimrod's fub-
jects, and confounding their language, deprived
him of the greater part of his people, and
plagued thofe who adhered to him by fwarxns of
gnats, which deftroyed almoft all of them : and
one of thofe gnats having entred into the nof-
tri], or ear, of Nimrod , penetrated to one of
the membranes of his brain, where, growing
nigger every day, it gave him fuch intolerable
pain, that he was obliged to caufe his head to be
beaten with a mallet, in order to procure fome
cafe, which torture he fuffered four hundred
years ,* God being willing to pnni/h, by one of
the fin a licit of his creatures, him who infoiently
boafted himie’f to be lord of ail 2. A Syrian calen¬
dar places the death of Nimrod, as if the time were
well known, on the eighth of Thamuz, or July

A The land wherein we have blcjfed all crea¬
tures ;] i. c. Pale fine ; in which country the
greater part of the prophets appeared.

b See chap. 2. p. 16.

c Seechap.7. p. 125, isfr. and chap. 11. p.183;
d See chap. 8. p. 147. not. c.
c When they pronounced judgment concerning a
field , &c.] Some fheep, in their fhepherd’s ab-
fence, having broken into another man’s held (or
vineyard, fay others,) by night, and eat up the
corn, a difpute arofe thereupon : and the caufe
being brought before David and Solomon, the for¬
mer faid, that the owner of the land fhould take
the fheep, in compenfation of the damage which
he had fuftained; but Solomon, who was then
but eleven years old, was of opinion that it
would be more juft for the owner of the held to
take only the profit of the fheep, viz. their
milk, lambs,„and wool, till the fhepherd fhould,
by his own labour and at his own expence, put
the held into as good condition as when the
fheep entred it ; after which the fheep might
be returned to their matter. And this judg¬
ment of Solomon was approved by David him-
felf as better than his own 4.

f We compelled the mountains to praife us with
David, and the birds alfo ;] Mohammed, it Teems,
taking the vifions of the Talmudifis for truth, be¬
lieved that when David was fatigued with Ting¬
ing pfalms, the mountains, birds, and other parts
of the creation, both animate and inanimate, re¬
lieved him in chanting the divine praifes. This

conicquence

^ V. D’Herrel.- Bib/. Orient. Art. Ncmrod \ Hyde, tibi fuPra*

4 Al Beidawi, Jallalo’ddin,

1 Cap. i-f. p. 20').

- V. Hyde, ibid. /•. 74.

Chap. 2i. Al KORAN. 271

art of making coats of mail for you % that they may defend you in your
wars : will ye therefore be thankful ? And unto Solomon we fub jetted a ftrong
wind* ; it ran at his command to the land whereon we had beftowed our blef-
fing c : and we knew all things. And we alfo fubjetted unto his command
divers of the devils, who might dive to get f earls for him, and perform other
work befides this d j and we watched over them*. And remember Job f ;
when he cried unto his Lord, faying , Verily evil hath afflidted me: but thou
art the moft merciful of thofe who (hew mercy. Wherefore we heard him,
and relieved him from the evil which was upon him: and we reftored unto him
his family, and as many more with them, through our mercy, and for an
admonition unto thofe who ferve God . And remember Ismael, and

Edris,

confequence the Jews.&TZ\v from the words of
the pfalmift, when he calls on the feveral parts
of nature to join with him in celebrating the
praife of God 1 ; it being their perverfe cuftom
to expound paflages in the moft literal manner,
which cannot bear a literal fenfe without a mani-
feft abfurdity ; and, on the contrary, to turn the
plaineft paflages into allegorical fancies.

;l The art of making coats of mail ;] Men, be¬
fore his inventing them, uiing to arm them-
felves with broad plates of metal. Left this fable
fhould want fomething of the marvellous, one
writer tells us, that the iron which David ufed,
became foft in his hands like wax 2.

b A ftrong wind ;] Which tranfported his
throne with prodigious fwiftnefs. Some fay,
this wind was violent or gentle, juft as Solomon

plcafed * .

c To the land whereon we had beftozved our
Tt'Jjhif ;] viz. Paleftine : whither the wind
brought back Solomon's throne in the evening,
alter having carried it to a diftant country in the
morning.

d And perform other work ;] Such as the build¬
ing of cities and palaces, the fetching of rare
pieces of art from foreign countries, and the
like.

c And we watched over them ;] Left they fhould
hverve from his orders, or do mifehief according
to their natural inclinations. fallaldddin fays, that
when they had hnifhed any piece of building,
they pulled it down before night, if they were
not im ployed in fomething new.

1 The Mohammedan writers tell us, that fob
was of the race of Efau , and was bleifed with
a numerous family, and abundant riches ; but
that God proved him, by taking away all that
he had, even his children, who were killed by
'he fill of a houfe ; notwithstanding which he

continued to ferve God, and to return him thanks,
as ufual : that he was then ftruck with a filthy
difeafe, his body being full of worms, and fo
ofFenfive, that as he lay on the dunghil none
could bear to come near him : that his wife, how¬
ever, (whom fome call Rahmat the daughter of
Ephraim the fon of fofeph, and others Makhir
the daughter of Manajfes) attended him with
great patience, fupporting him with what fhe
earned by her labour ; but that the devil appear¬
ing to her one day, after having reminded
her of her paft profperity, promifed her that if
fhe would worfhip him, he would reftore all they
had loft ; whereupon flic asked her husband’s
confent, who was fo angry at the propofol, that
he fworc, if lie recovered, to give his wife a
hundred ftripes : that fob having pronounced
the prayer recorded in this paffage, God fent
Gabriel , who taking him by the hand railed him
up; and at the fame time a fountain l'prang up at
his feet, of which having drank, the worms fell
off his body, and walhing therein he recovered
his former health and beauty : that God then re¬
ftored all to him double ; his wife alfo becoming
young and handfome again, and bearing him
twenty fix fons : and that fob , to fatisfy his
oath, was diredled by God to ftrike her one
blow with a palm-branch having a hundred
leaves Some, to exprefs the great riches
which were beftowed on fob after his fuftei-
ings, fay he had two threlhing floors, one for
wheat, and the other for barley, and that Gon
fent two clouds which rained gold on the one.
and ftlver on the other, till they ran over s . The
traditions differ as to the continuance of fob''-
calamities ; one will have it to be eighteen yean,
another thirteen, another three, and another
exactly feven years fovea months and feven
hours.

1 See Pj'alni . cxlviii. 2 Tarikh Montakhab,

ft Be i da-w i, Jallalo’ddin, Aeu'lfeda, c5Y.

1 ALL A L o' D DIN.

V. DTIlrbel. p. 284.
See DTI e k b il l » B ibl.

Grief *

See chap. .

Art. Ai-.yi.

# *

272 Al K 0 R A N. Chap. 2 r.

Edris % and DMu’LKEt L b. All thefe were patient perfons : wherefore we led

them into our mercy \ for they were righteous doers. And remember Dhu’l-
nun % when he departed in wrath and thought that we could not exercife
our power over him. And he cried out in the darknefs % faying* There is no
God, befides thee: praife be unto thee ! Verily I have been one of the unjuft.
Wherefore we heard him, and delivered him from affliction f : for fo do we deli¬
ver the true believers. And remember Zachari as, when he called upon his Lord,
faying* O Lord, leave me not childlefs : yet thou art the beft heir. Where¬
fore we heard him, and we gave him John ; and we rendred his wife fit for
bearing a child unto him. Thefe ftrove to excel in good works, and called
upon us with love, and with fear ; and humbled themfelves before us. And
remember her who preferved her virginity g, and into whom we breathed of
our fpirit •, ordaining her and her fon for a fign unto all creatures. Verily
this your religion is one religion h ; and I am your Lord ; wherefore ferve
me. But the Jews and Chriftians have made fchifms in the affair of their
religion among themfelves : but all of them lhall appear before us. Whofo-
ever fhail do good works, being a true believer, there lhall be no denial of
the reward due to his endeavours * and we will furely write it down unro
him. An inviolable prohibition is laid on every city which we lhall have
deftroyed ; for that they lhall not return any more into the world until
Gog and Macog lhall have a paffage opened for them1, and they lhall
haften from every high hill k ; and the certain promife fhail draw near to
be fulfilled : and behold, the eyes of the infidels fhail be fixed with afionijh -

rnent

* See chap. 19. p. 253.
b D hid l kef ;] Who this prophet was is very
uncertain. One commentator will have him to
be Elias 9 or Jofbua , or Zacb arias 1 ; another
fnppofes him to have been the fon of Job, and
to have dwelt in Syria ; to which fome add,
that he was firfb a very wicked man, but after¬
wards repenting, died ; upon which thefe words
appeared miraculoufly written over his door. Now
bath God been merciful unto Dhu’lkefl 2 : and a
third tells us he was a per fon of great flriftnefs
of life, and one who ufed to decide caufes to the
fatisfadlion of all parties, becaufe he was never
in a pa Hi on ; and that he was called Dbiflkefl
from his continual failing, and other religious ex-
ercilea*.

L l) bid l nun ;] This is the furname of Jonas',
which was given him becaufe he was /wallowed
by the fijb. See chap. 10. p. 174.

d When be departed in wrath Some fuppofe
Jonas'* s anger was againll the Ninivites, being
tired with preaching to them for fo long a time,
and greatly difgufted at their obliinacy and ill
ufage of him ; but others, more agreeably to

r A1 Beidawj. 2 Abu’lf.

the Prelim. Difc, §.TV. p. Si.

feripture, fay the reafon of his ill humour was
God’s pardoning of that people on their repen¬
tance, and averting the judgment which Jonas
had threatned them with, fo that he thought he
had been made a liar

e In the darknefs j] i. e. Out of the belly of
the Hfh..

f See chap. 37.

8 Her who preferved her virginity ;] Namely,
the virgin Mary .

h Ibis your religion is one religions] Being the
fame which was profeffed by all the prophets,
and holy men and women, without any funda¬
mental difference or variation.

1 Until Gog and Magog /ball have a paffage
opetied for them', J i. e. Until the refurrefrion ;
one fign of the approach whereof will be the
eruption of thofe barbarians f .

k They Jball hajlen from every high hill ,] In
this paffage fome copies, inftead of badabin , i- e.
an elevated part of the earth , have jadatbin ,
which fignifies a grave ; and if we follow the
latter reading, the pronoun they muft not refer
to Gog and Magog , but to mankind in general.

* Jai>dalo\ddin.

4 Al Beidawi.

5 See

Chap. 21. Al KORAN. 273

ment, and they fhall fay , Alas for us ! we were formerly regardlefs of this day -,
yea, we were wicked doers. Verily bath ye, O 0/ Mecca, and the idols which

ye worfhip befides God, fhall be caft as few cl into hell fire : ye fhall go down
into the fame. If thefe were really gods, they would not go down into the
fame : and all of them fhall remain therein lor ever. In that place fhall they
<,roan for anguijh *, and they fhall not hear ought therein a. As for thofe un¬
to whom the moft excellent reward of paradife hath been predeftinated by us,
they fhall be tranfported far off from the fame b ; they fhall not hear the leaft
found thereof : and they fhall continue for ever in the felicity which their
Ibuls defire. The greateft terror fhall not trouble them ; and the angels fhall
meet them to congratulate them , faying , This is your day which ye were pro-
mifed. On that day we will roll up the heavens, as the angel al Sijil c rolleth up
the book wherein every man's actions are recorded. As we made the firft crea¬
ture out of nothing , fo we will alfo reproduce it at the refurreSlion. 'This is a
promife which it lieth on us to fulfil : we will furely perform it. And now
have vve written in the pfalms, after the promulgation of the law, that my fer-
vants the righteous fhall inherit the earth d. Verily in this book are contained
iufficient means of falvation , unto people who ferve God. We have not fent
thee, O Mohammed , but as a mercy unto all creatures. Say, No other hath
been revealed unto me, than that your God is one God : will ye therefore be
refigned unto him ? But if they turn their backs to the confeffion of God's unity ,
fay, I proclaim war againft you all equally e : but I know not whether that
which ye are threatned with f be nigh, or whether it be far diflant. Verily
God knoweth the difcourfe which is fpoken in public and he alfo know-
eth that which ye hold in private. I know not but peradventure the refpite
granted you is for a trial of you ; and that ye may enjoy the profperity of this
world for a time. Say, Lord, judge between me and my adverfaries with
truth. Our Lord is the Merciful ; whofe afiiftance is to be implored againft
the blafphemies and calumnies which ye utter.

N n CHAP.

They Jhall not hear ought therein ;] Becaufe down the adiions of every man's life, which, at
of their aftonifhment and the infupportable tor- his death, he rolls up, as completed. Some pre-
ments they fhall endure ; or, as others expound tend one of Mohammed's feribes is here meant :
the words. They Jhall not hear therem any thing and others take the word Sijil, or, as it is alfo
which may give them the leaft comfort. written, Sijjill, for an appellative, ftgnifying a

h As for thofe unto whom paradife hath * been book or written feroli ; and accordingly render
tredeftinated, &c.] One Ebn al Z,abdri objedled the pafTage, as a written fcroll is rolled up 2.

"o the preceding words. Both ye and that which d Thefe words are taken from Pfalm 37.
ye worjhip befides God, jhall be caft into bell , be- v. 29.

c.uife, being general, they after ted an abfolute c I proclaim war againft you, &c.] Or, I have
fulfil ood ; fome of the objcdls of idolatrous wor- public lily declared unto you what 1 was command -
flip being fo far from any danger of damnation, cd.

that they were in the higheft favour with God, * That which ye are threatned with ;] viz. The
■is Jesus, Ezra, and the angels: wherefore loifes and difgraces which ye fhall fuller by the
this palfage was revealed, excepting thofe who future fuccefles of the Moftems ; or, the day of
were predefined to falvation 1 . judgment.

c The angel al Sijil ;] Whofe oilice it is to write

1 Al B ei daw i, Jai j. alo’ddi nv

2 Tide;/;, CSV.

274

Al KO RAN,

Chap. 22.

HAP. XXII.

Int tiled , The Pilgrimage a ; revealed at Mecca*3

In the name of the moft merciful God.

Men of Mecca , fear your Lord. VeriJy the fhock of the laft hour c will

le a terrible thing.

_ _ On the day whereon ye fhall fee it, every woman

who giveth fuck lhall forget the infant which fhe fuckleth d, and every female
that is with young fhall call her burthen •, and thou fhalt fee men feemingly
drunk, yet they fhall not be really drunk : but the punilhment of God will
be fevere. There is a man who difputeth concerning God without know¬
ledge =, and followeth every rebellious devil : againft whom it is written.

that whoever fhall take him for his patron, he fhall furely feduce him, and
fhall lead him into the torment of hell. O men, if ye be in doubt concern¬
ing the refurredfion, confider that we fir ft created you ot the duft of the ground ;
afterwards, of feed ; afterwards, of a little coagulated blood f •, afterwards, of a
piece of flefh, perfectly formed in part , and in part imperfeftly formed ; that
we might make our power manifeft unto you : and we caufe that which we
pleafe to reft in the wombs, until the appointed time of delivery. Then
we bring you forth infants ; and afterwards we permit you to attain your age
of full ftrength : and one of you dieth in his youth , and another of you is
poftponed to a decrepit age, fo that he forgetteth whatever he knew. Thou
leeft the earth fometimes dried up and barren : but when we fend down rain
thereon, it is put in motion, and fwelleth, and produceth every kind of lux¬
uriant vegetables . This fhewelh that God is the truth, and that he raifeth the
dead to life, and that he is almighty and that the hour of judgment will furely
come, (there is no doubt thereof,) and that God will raife again thofe who

There is a man who difputeth concerning God without
r knowledge, or a direction, or an enlightening book E; proudly turning his

.v-e in

the graves.

* f

\ 1 wixV-

lide,

a Some ceremonies ufcd at the pilgrimage of
'Mecca being mentioned in this chapter, gave oc-
rafion to the infeription.

& Some 1 except two verfes, beginning at thefe
word , There are fume 'men who jerve God in a
waver: w/f manner, &c. And others 2 fix verfes,
beginning at, Thefe are two oppofite parties , See.

Tic flock of the lajl hour ;] Or, the earth¬
quake which, iome fay, is to happen a little be¬
fore the fun rifes from the well 5 one fign of the
near approach of the day of judgment

4 Jall alo'ddim. 2 Al Beidawi.

Al B S I D A V/ I 3 J A LLALO'UDIN.

d See the Prelim. Di fc. §. IV. p. 82.
c There is a man zoho difputeth concerning Go p,
&c.] This pa Page was revealed on account oi
al Nodar Ebn al Hareth , who maintained that
the angels were the daughters of God, that the
Koran was a fardel of old fables, and denied the
refurreftion 4.
f See chap. 96.

There is a man zoho difputeth concerning God,
«Sjc.] The perfon here meant, it is laid, wa*
Abu Jab l % a principal man among the Koreijb «

and

’ See the Prelim . Dijc. IV. p. 2c;? & * •

Chap. 22.

Al KORAN.

275

fide that he may feduce men from the way of God. Ignominy Jhdll attend him
in this world ; and on the day of refur reCtion. we will make him tafte the
torment of burning, when it Jhdll be J, aid unto him , This thou fitffereft becaule
of that which thy hands have formerly committed ; for God is not unjuft
towards mankind. There are forne men who ferve God in a wavering manner ,
(landing, as it were , on the verge a of the true religion. If good befal one of
"them, he refteth fatisfied therein ; but if any tribulation befal him, he turn-
eth himfelf round, with the lofs both of this world, and of the life to come.
This is manifeft perdition. He will call upon that, befides Goo, which
can neither hurt him, nor profit him. This is an error remote from truth .
He will invoke him who will fooner be of hurt to his worjloippcr than of ad¬
vantage. Such is furely a miferable patron, and a miferable companion.
But God will introduce thofe 'who fhall believe, and do righteous works, into
oardens through which rivers flow ; for God doth that which he pleafeth.
Whofo thinketh that God will not aflift his apojlle in this world, and in the
world to come, let him Brain a rope towards heaven, then let him put an
end to his life, and fee whether his devices can render that ineffectual, for
which he was angry b. Thus do we fend down the Koran , being evident

As to the true believers, and

figns •, for God diredteth whom he pleafeth.

thofe who judaize, and the Sabians, and the Chriftians, and the Magians,

and the idolaters •, verily God fhall judge between them on the day of re-
furreftion i for God is witnefs of all things. Doft thou not perceive that all
creatures both in heaven and on earth adore God c ; and the fun, and the
moon, and the Bars, and the mountains, and the trees, and the beaBs, and
many men? but many are worthy of chaBifement: and whomfoever God
fhall render defpicable, there fhall be none to honour •, for God doth that which
he pleafeth. Thefe are two oppofite parties, who difpute concerning their
Lord d. And they who believe not, fhall have garments of fire fitted unto

N n 2 them :

and a moil inveterate enemy of Mohammed and
his religion. His true name was Amrtt Ebn
Hejham , of the family of Makhzum ; and he was
furnnmed Abtdlbocm , t. e. the father of wifdorn ,
which was afterwards changed into Abu jahly or
the father of folly. He was flain in the battle
o f Bcdr 1 .

;i There arc fine men who ferve God wavering-
ly> ft ending on the verge , &c.] This expreflion
alludes to one who being polled in the skirts of
an army, if he fees the vidlory inclining to his
own fide, (lands his ground, but if the enemy
is likely to prevail, takes to his heels.

The paffage, they fay, was revealed on ac¬
count of certain Arabs of the defart, who came
to Medina , and having profeffed Mohammed ifm ,
were well enough pleafed with it Jo long as their
affairs profpered, but if they met with any ad-
verfity, were furc to lay the blame on their new
• elig ion. A tradition of Abu Said mentions

another accident as the occafion of this paffage,
viz. that a certain Jew embraced IJlam , but af¬
terwards taking a diflike to it, on account of fome
misfortunes which had befallen him, went to
Mohammed , and defired he might renounce it, and
be freed from the obligations of it ; but the pro¬
phet told him that no fuch tiling was allowed in
his religion z.

b Let him ft rain a rope towards heaven , &c.]
Or, Let him tic a rope to the roof of his houfe , and
bang himfelf ; that is, let him carry his anger and
refentmenc to ever lo great an height, even to
be driven to the moil defperate extremities, and
fee whether with all his indcavours lie will be
able to intercept the divine afiiilunce

c Adore God;] Confefling his power, and
obeying his fupreme command.

a Thefe arc two oppofite parties , £v.j viz. The
true believers, and the infidels. The pad age is
fa id to have been revealed on occafion of a dif¬
pute

' Id'"’".

r* >

1 See chap . 8. p . 145.

a A l B e 1 d a w 1 .

276 Al KORA N. Chap. 22.

them : boiling water fhall be poured on their heads ; their bowels fhall be
diflfolved thereby, and alfo their fkins •, and they fhall be beaten with maces of
iron. So often as they fhall endeavour to get out of hell, becaufe of the an-
guifh of their torments , they fhall be dragged back into the fame •, and their
tormentors Jhall fay unto them , Tafte ye the pain of burning. God will in¬
troduce thofe who fhall believe, and a6t righteoufly, into gardens through
which rivers flow : they fhall be adorned therein with bracelets of gold, and
pearls; and their veftures therein fhall be filk. They are directed unto a good
faying a ; and are directed into the honourable way. But they who fhall dif-
believe, and obftrudt the way of God, and hinder men from vifiting the holy
temple of Mecca , which we have appointed for a place of worjhip unto all
men: the inhabitant thereof, and the ftranger have an equal right to viftt it :
and whofoever fhall feek impioufly to profane it, we will caufe him to
tafte a grievous torment. Call to mind when we gave the fite of the houfe
of the Caaba for an abode unto Abraham b, faying , Do not aflociate any
thing with me •, and cleanfe my houfe for thofe who compafs it , and who
ftand up, and who bow down to worfhip. And proclaim unto the people a
folemn pilgrimage c let them come unto thee on foot, and on every lean camel,
arriving from every diftant road ; that they may be witnefles of the advantages
•, which accrew to them from the vifiting this holy place d, and may commemo¬
rate the name of God on the appointed days % in gratitude for the brute
cattle which he hath bellowed on them. Wherefore eat thereof, and feed
the needy, and the poor. Afterwards let them put an end to the negleft of

their

pute between the Jezos and the Mohammedans :
the former infilling that they were in greater fa¬
vour with God, their prophet and revelations
being prior to thofe of the latter ; and thefe re¬
plying, that they were more in God’s favour,
for that they believed not only in Mofes but alfo
in Mohammed, and in all the feriptures without
exception ; whereas the Jezos rejedled Mobam -
vied, tho’ they knew him to be a prophet, out
of envy 1 .

a Unto a good faying ;] viz. The profefiion
of God’s unity; or thefe words, which they
fhall ufe at their entrance into paradife, Praife
be unto God, who bath fulfilled his promife unto
■us 2.

n When we gave unto Abraham the fite of the
Caaba for an abode ;] i. e. For a place of religi¬
ous worlhip ; fhewing him the fpot where it had
flood, and alfo the model of the old building,
which had been taken up to heaven at the
flood ^ .

c Proclaim unto the people a flemn pilgrimage ;]

It is related that Abraham , in obedience to this
command, went up to mount Abu kobeis , near
Mecca , and cried from thence, O men, perform
the pilgrimage to the houfe of your Lord; and
that God caufed thofe who were then in the
loins of their fathers, and the wombs of their
mothers, from eaft to well, and who, he knew
beforehand, would perform the pilgrimage, to
hear his voice. Some fay, however, that thefe
words were diredled to Mohammed, , commanding
him to proclaim the pilgrimage of valedidlion
according to which expofition the paffage mud
have been revealed at Medina.

d The advantages which accrew to them from the
v if ting this place ;] viz. The temporal advant¬
age made by the great trade driven at Mecca
during the pilgrimage, and the Ipiritual advant¬
age of having performed fo meritorious a work.

c The appointed days ;] Namely, The ten firil
days of Dhii Ibajja ; or the tenth day of the
fame month, on which they flay the facririces
and the three following days 5 .

1 Idem. 2 Idem*

]aDLALO'DDIN.

* See the Prelim. Difc. §. IV.

4 A l Be id aw 1,

Chap. 22. Al KORAN. 277

their perfons a ; and let them pay their vows b, and compafs the ancient
houfe. c This let them do. And whoever lhall regard the facred ordinances
of God d ; this will be better for him in the fight of his Lord. All forts
of cattle are allowed you to eat , except what hath been read unto you, in
former pajfages of the Koran , to he forbidden. But depart from the abo¬
mination of idols, and avoid fpeaking that which is Life': being orthodox
in refpedt to God, afiociating no other god with him ; for whoever affoci-
ateth any other with God, is like that which falleth from heaven, and which
the birds fnatch away, or the wind bloweth to a far difiant place f. This is
fo. And whofo maketh valuable offerings unto God 6 ; verily they proceed
from the piety of men's hearts. Ye receive various advantages from the cattle
defigned for facrifices , until a determined time for flaying them : then the
place of facrificing them is at the ancient houfe. Unto the profeffors of
every religion h have we appointed certain rites, that they may commemo¬
rate the name of God on faying the brute cattle which he hath provided for
them. Your God is one God : wherefore refign your felves 'wholly unco him.
And do thou bear good tidings unto thofe who humble themfelves ; whofe
hearts, when mention is made of God, are ftruck with fear ; and unto thofe
who patiently indure that which befalleth them •, and who duely perform their
prayers, and give alms out of what we have bellowed on them. The

camels

a Let them put an end. to the negleEt of their
p erf (A is ;] By fhaving their heads, and other parts
of their bodies, and cutting their beards and nails
in the valley of Mina ; which the pilgrims are
not allowed to do from the time they become
Mohrirns , and have folemnly dedicated them-
felves to the performance of the pilgrimage, till
they have finiflied the ceremonies, and flain their
victims 1 .

0 Let them pay their vozes ;] By doing the
good works which they have vowed to do in
their pilgrimage. Some underftand the words
only of the performance of the requifite cere¬
monies.

0 And compafs the ancient houfe ;] i. e. The
Caaba ; which the Mohammedans pretend was
the fir 11 edifice built and appointed for the wor-
flnp of God 2 . The going round this chapel is
a principal ceremony of the pilgrimage, and is
often repeated ; but the laft time of their doing
it, when they take their farewel of the temple,
hems to be more particularly meant in this place.

1 Whoever fkall regard the facred ordinances of
God;] By obferving what he has commanded,
and avoiding what he has forbidden ; or, as the
Yords alfo fignify. Whoever Jhall honour what
God hath fan 51 i fed, or commanded not to be
profaned ; as the temple and territory of Mecca,

• nd the lacrcd months, £*rV.

1 I idem. See chap. z. p. 23. chap. 5. p. 95. a

' 3- p‘ 4-7' and the Prelim . Dife. §, 1 V. *

e Avoid fpeaking that which is falfe ;] Either
by aliening wrong and impious things of the
Deity ; or by bearing falfe witnefs againft your
neighbours.

f Like that which falleth from heaven , &c.]
Becaufe he who falls into idolatry, finketh from
the height of faith into the depth of infidelity,
has his thoughts diflradled by wicked lulls, and
is hurried by the devil into the moil abfurd er¬
rors 5.

g Whofo maketh valuable offerings unto God j]
By chufing a well-favoured and coilly victim, in
honour of him to whom it is deflined. They fay
Mohammed once offered a hundred fat camels, and
among them one which had belonged to Abu
Jab/, having in his nofe a ring of gold : and
that Omar offered a noble camel, for which he had
been bid three hundred dinars _L.

The original may alfo be tranflated generally,
Whofo regardeth the rites of the pilgrimage , &c.
But the victims l'eern to be more particularly in¬
tended in this place.

h Unto the profeffors of every religion ;] Jul-
lalo'ddin underllands this palTage in a retrained
fenfe, of the former nations who were true be*
lievers ; to whom God appointed a facrifcc, and
a fixed place and proper ceremonies for the offet
ing of it.

nd Bobov, dc Peregr . Meet ana, p. 15, &c.
A! Be id awi. * Idem .

278 Al KORA IV. Chap. 22.

camels ft din for facrifice have we appointed for you as fynibols of your
obedience unto God : ye alfo receive other advantages from them. Where¬
fore commemorate the name of God over them, when ye fay them , hand¬
ing on their feet difpoled in right order a : and when they are fallen down
dead, eat of them ; and give to eat thereof both unto him who is content with
■what is given him, without asking, and unto him who afketh b. Thus have
we given you dominion over them, that ye might return us thanks. Their
ilefh is not accepted of God, neither their blood ; but your piety is accepted
of him. Thus have we given you dominion over them, that ye might
magnify God, for the revelations whereby he hath directed you. And
bear good tidings unto the righteous, that God will repel the ill defgns
of the inf dels from the true believers •, for God loveth not every perfi¬
dious unbeliever. Permifllon is granted unto thofe who take arms a-
gainft the unbelievers, for that they have been unjuffly perfecuted by them:
(and God is certainly able to afilft them :) who have been turned out of
their habitations injurioufly, and for no other reafon than becaufe they fay,
Our Lord is God “a And if God did not repel the violence of fome men
by others, verily monafteries, and churches, and fynagogues, and the temples
of the Mofems , wherein the name of God is frequently commemorated, would
be utterly demoliihedd. And God will certainly aflift him who fhall be on
his fide : for God is ftrong and mighty. And he will ajfift thofe who, if we
eftablifh them in the earth, will obferve prayer, and give alms, and com¬
mand that which is juft, and forbid that which is unjuft. And unto God
fall be the end of all things. If they accufe thee, O Mohammed , of im-
pofture conf.der that, before them, the people of Noah, and the tribes of
A d and Thamud, and the people of Abraham, and the people of Lot,
and the inhabitants of Madian, accufed their prophets of impofture: and
Mcses was alfo charged with falfehood. And I granted a Jong refpite unto
the unbelievers : but afterwards I chaftifed them and how different was the
change I made in their condition! How many cities have we deftroyed, which
were ungodly, and which are now fallen to ruin on their roofs ? And how

many

Standing on their feci difpofed in right order;']
That is, as iome expound the word, {landing on
three feet, having one of their fore feet tied up,
which is the manner of tying camels to prevent
their moving from the place. Some copies in¬
deed of jar; Iff a read fazvdjfena, from the verb
f if ana, which properly fignihes the pollure of
a horfe, when lie hands on three feet, the edge
of the fourth only touching the ground.

l> Unt -j bin zvbo is content without ashing, and
unto bin who r. shell: ;] Or, as the words may alfo
be rend red, Unto bin zvbo asketb in a mode ft and
bumble manner, and unto him zvbo zvantetb but
daretb not ash.

1 Pernyfp.on is granted unto thofe zvbo take
arms, ] This was the firit paffage of the

Koran which allowed Mohammed and his fol¬
lowers to defend themfelvcs againil their enemies
by force, and was revealed a little before the
flight to Medina; till which time the prophet
had cxhoited his Moflems to fufFer the injuries
offered them with patience, which is alfo com¬
manded in above feventy different places of the
Koran \ .

li If God did not repel the violence cf feme men
by others , z'erily tnona-i cries, and churches , ifff
zvould be demolijhedf] That is. The public exercife
of any religion, whether true or falfe, is fupport-
cd only by force ; and therefore, as Mohammed
would argue, the true religion mufl be dlabliflv
ed by the fame means.

1 Al Bejdaw/, IAc. V. the Prelim. Difc. II. p . 4S, &V.

22.

Al KORAN.

mam wells have been abandoned a, and lofty caftles ? Do they not therefore
ournev throuo-h the land ? And have they not hearts to underhand with,
m- ears to hear with ? Surely as to thefe things their eyes are not blind, but
the hearts are blind which are in their breads. They will urge thee to

. nnniHim^nr •. Knf f^nn will nor fail to Dei form what lie

nauca x . , T • \ r j 4

hath threatened : and venly one day with tny Lord is as a thouland years, oi
thofe which ye compute'0. Unto how many cities have 1 granted refpite,

' 1 1 ^ Yet afterwards 1 chaftifed them : and unto me

Say, O men, verily I am only a

« i • *1 i 7

though they were wicked?

fhalfdiey com t to be judged, at the lajl .

public preacher unto you. And they who believe, and do good works,
{hall obtain forgivenefs and an honourable provilion. But thofe who endea¬
vour to make our figns of none effect, (hall he the inhabitants of hell. We
have fent no apoftlc, or prophet, before thee, but, when he read, Satan
fucro-efted fame error in his reading'. But God {Trail make void that which
Satan hath fuggefted : then Avail God confirm his figns-, for God is know -
ino- and wife. °But this he permitteth , that he may make that which Satan
hath fuo-gefted, a temptation unto thole in whofe hearts there is an infirmity,
and whofe hearts are hardened: (for the ungodly are certainly in a wide dii'a-
ereement from the truth :) and that they on whom knowledge hath been be¬
llowed, may know that this hook is the truth from thy Lord, and may be¬
lieve therein and that their hearts may acquiefee in the fame : lor God is
furely the diredor of thofe who believe, into the right way. But the in¬
fidels will not ceafe to doubt concerning it, until the hour of judgment

cometh fuddenly upon them ; or until the punifhment of a grievous day d

overtake

k How vi (Vi v zvelis Drive been abandoned^ i3cd\
Th:.t is, How many fpots in the defarts, which
v, ere formerly inhabited, arc now abandoned ?
a nc gladied well being the proper Jign of fuch
a defer ted dwelling in thofe p. r:s, as mins arc

of a demoiilhed town.

Some imagine that this pafTage intends more
particularly a well at the foot of a certain lull
in the province of Hndramaut . and a caitie built
on the top of the fame hill, both belonging to^
the people of llandb.i Ebn Safcdn* a remnant of
the 'Tbamu Jilts? who having killed their pro*
phet, were utterly deRroyed by God, and their

vi'.vellmu: abandoned r.

See 2 Pet. iii. 8.

c We have fent r,o a fife

^ 4 *

b ' rend, Satan Jug A Urf jo me
W.] The occaiion or the pailage is tnus rchted.^
fijbav:;?:c.) one dav reading the ^5 d chapter or

, 4 ^ 1 • r T * f _ 1

prophet , but when
error In h is * en 7 in: ; ,

tiie K’.rdn > when he came to this verte, threat
tend yc of Allat, and r.l U/:o, and ft' Aianah
*he other third goddejs P the devil put the follow¬
ing words into his mouth, which he pronounced
two' inadvertence, or, at lomc tell ur, beo.mic

he was then half afleep 2, viz. Thefe arc the moft
high and beauteous dam felt, whofe inter cejjiun is to
be hoped for. The Koreijb , who were fitting near
Mohammed , greatly rejoiced at what they had
heard, and when he had nniflied the chapter,
joined with him and his followers in making
their adoration : but the prophet, being acquaint¬
ed by the angel Gabriel with the lcalon of their
compliance, and with what he had uttered, was
deeply concerned at his miilakc, till this verfe
was revealed for his conlolation w

We are told however by At BclJawiy that the
more intelligent and accurate peribns rejebt the
aforefaid ilory ; and the verb, here Trmllatcd
ready fignifying alio to wife for any thing, intci -
he Dafiasc of the luygcltiom of the devi1

pret the pall
to debauch the affedliors -d' thole holy perfons,
cr to emplov tlicir minds in vain wHLes a n - 1
del: res.

)

4 A 'V'ievjus J.ix , 1 Or, da v which vrv cth

» >

chUaiefs ; by which lomc great misfortune hi wai
is CApreifed : as the overtlirov. the infidels receiv¬
ed .it Bcdr. Some fuppofc the relurreciion is
U:rc intended.

At KO R A N.

overtake them. On that day the kingdom Avail be God’s : he Ihall judge be¬
tween them. And they who Ihall have believed, and Avail have wrought righte-
onfnefs, (hall be in gardens of pleafure : but they who fiiall have difbelieved,
and Audi have charged our ligns with falfehood, thofe Aiall fuffer a fliameful
pwniihment. And as to thofe who Ihall have fled their country for the fake
ci God’s true religion, and afterwards Ihall have been flain, or Ihall have died;
on them will God bellow an excellent provifion •, and God is the bell pro¬
vider. He will furely introduce them with an introduction with which they
ihall be well-pleafed : for God is knowing and gracious. This is fo. Who¬
ever ihall take a vengeance equal to the injury which hath been done him’,
and fnall afterwards be unjuftly treated15 ; verily God will aflift him : for God
merciful, and ready to forgive. This /ball be done , for that God caufeth
rh<: night to fucceed the day, and he caufeth the day to fucceed the night; and
for that God both heareth and feeth. This, becaufe God is truth, and be-

caule what they invoke befides him, is vanity ; and for that God is the high,
the mighty. Doll thou not fee that God fendeth down water from heaven,
and the^ earth becometh green ? for God is gracious and vdfe. Unto him
belongeth whatsoever is in heaven and on earth : and God is felf-fufficient, wor¬
thy to be praifed. Doll thou not fee that God hath fubjedted whatever is
in the earth to your fervice, and alfo the fliips which fail in the fea, by his
command ? And he with-holdeth the heaven that it fall not on the earth,
unlefs by his permifl!onc : for God is gracious unto mankind, and merciful.
It is he who hath given you life, and will hereafter caule you to die ; after¬
wards he will again raile you to life, at the re fur re Elio n : but man is furely un¬
grateful. Unto the profeflbrs of every religion have we appointed certain rites,
which they obferve. Let them not therefore difpute with thee concerning
this matter ; but invite them unto thy Lord : for thou followeft the right di¬
rection. But if they enter into debate with thee, anfwer, God well knoweth
that which ye do: God will judge between you, on the day of refurredtion,
concerning that wherein ye now difagree. Doft thou not know that God
knoweth whatever is in heaven and on earth ? Verily this is written in the
book of bis decrees: this is eafy with God. They worlhip, befides God,
that concerning which he hath lent down no convincing proof, and concern¬
ing which they have no knowledge: but the unjufl: doers Ihall have none to
ainit them. And when our evident figns are rehearfed unto them, thou
maveft perceive, in the countenances of the unbelievers, a difdain thereof:
it wanteth little but that they rufli with violence on thofe who rehearfe our

ligns unto them. Say, Shall I declare unto you a worfe thing than this? The

Verily

be-

'• IVb'cvcr for. !i take a vengeance equal to the
injury ;] And fhull not take a more fevere revenge
than the fa <51 dei erven.

0 And float 7 afterwards be unjufl ly treated ;]
Bv the aggreffor’s fccking to revenge him-
fc\f again of the pcrfjn injured, by offer¬

ing him fome further violence.

The paffage Teems to relate to the vengeance
which the Mojlcms fhould take of the infidels, for
their unjufl: perfecution of them.

c That it fall not , &c.] Which it will do at the
la ft day.

Chap. 23. Al KORAN 281

befides God, can never create a Angle fly, although they were all affembled
for that purpofe : and if the fly fnatch any thing from them, they cannot
recover the fame from it a. Weak is the petitioner, and the petitioned.
They judge not of God according to his due eftimation : for God is power¬
ful and mighty. God choofeth meflengers from among the angels b, and
from among men : for God is he who heareth and feeth. He knoweth that
which is before them, and that which is behind them : and unto God fhall
all things return. O true believers, bow down, and proftrate your felves,
and worlhip your Lord ; and work righteoufnefs, that ye may be happy :
and fight in defence of God’s true religion, as it behoveth you to fight for
the fame. He -hath chofen you, and hath not impofed on you- any diffi¬
culty in the religion which he hath given you , the religion of your father
Abraham: he hath named you Moflems heretofore, and in this book ;
that our apoftle may be a witnefs againfl: you at the day of judgment , and
that ye may be witnefles ‘againfl: the reft of mankind. Wherefore be ye
conftant at prayer and give alms : and adhere firmly unto God. He is
your mafter j and he is the beft mailer, and the beft protedtor.

1 If t be fly fnatch any thing from them, &c.] rufalem, and the facrificcs there offered to the
The commentators fay, that the Arabs ufed true God, were never annoyed by flies 1 ;
to anoint the images of their gods with fome whereas fwarms of thofe infefls infeited ■ the
odoriferous compofition, and with honey, which heathen temples, being drawn thither by the
the flies eat, tho’ the doors of the temple were fleam of the facrifices 2.

carefully fhut, getting in at the windows or b God choofeth meffengcrs from among the
crevices. " angels ;] Who are the bearers of the divine re-

Perhaps Mohammed took this argument from velations to the prophets ; but ought not to
the Jem, who pretend that the temple of Je- be the objefts of worfhip.

* Pirke Aboth, c. 5. §. 6,‘ 7; a V. Selden. de Dlis Syris, Synt. 2. c. 6.

CHAP. XXIII.

Intitled , The true Believers ; revealed at M e.c c a.

In the name of the moft merciful God.

* V T O W are the true believers happy : who humble themfelves in their XVIII.

prayer, and who efehew all vain difeourfe, and who are doers of alms-
deeds •, and who keep themfelves from carnal knowledge of any women ex¬
cept their wives, or the captives which their right hands pofiefs *, (for as to
them they fhall be blamelefs : but whoever coveteth any woman beyond thefe,
they are tranfgrefiors :) and who acquit themfelves faithfully of their truft,
and juftly perform their covenant ; and who obferve their appointed times of
prayer : thefe fhall be the heirs, who fliall inherit paradife •, they fliall con¬
tinue therein for ever. We formerly created man of a finer fort of clay *,

O o after-

28 2 Al KORAN, Chap. 23.

• *

afterwards we placed him in the form of feed in a fure receptacle* : after¬
wards we made the feed coagulated blood •, and we formed the coagulated
blood into a piece of flefh : then we formed the piece of flefh into bones;
and we cloathed thofe bones with flefh : then we produced the fame by ano¬
ther creation b. Wherefore blefled be God, the moft excellent Creator c !
After this fhall ye die : and afterwards fhall ye be reftored to life, on the
day of refurredtion. And we have created over you feven heavens'1 : and
we are not negligent of what we have created. And we fend down rain
from heaven, by meafure ; and we caufe it to remain on the earth : we are
alfo certainly able to deprive you of the fame. And we caufe gardens of
palm-trees, and vineyards, to fpring forth for you by means thereof ; where¬
in ye have many fruits, and whereof ye eat. And we alfo raife for you a
tree fpringing from mount Sinai6; which produceth oil, and a fauce for
thofe who eat. Ye have likewife an inftruftion in the cattle: we give you
to drink of the milk which is in their bellies, and ye receive many advan¬
tages from them ; and of them do ye eat : and on them, and on fliips, are
ye carried^ We fent Noah heretofore unto his people, and he faid, O
my people, ferve God : ye have no God befides him ; will ye not there¬
fore fear the confeqnence of your worfhipping other gods ? And the chiefs of his
people, who believed not, faid. This is no other than a man, as ye are :
he feeketh to raife himfelf to a fuperiority over you. If God had pleafed
to have fent a meffenger unto you , he would furely have fent angels : we have
not heard this of our forefathers. Verily he is no other than a man dif-
turbed with frenzy : wherefore wait concerning him for a time. Noah faid,
O Lord, do thou protedt me; for that they accufe me of falfhood. And
we revealed our orders unto him, faying , Make the ark in our fight ; and
according to our revelation. And when our decree cometh to be executed , and
the oven fhall boil and pour forth water , carry into it of every fpecies of
animals one pair ; and alfo thy family, except fuch of them on whom a
previous fentence of dejlrudlion hath palled5 : and fpeak not unta me in
behalf of thofe who have been unjuft ; for they JJjall be drowned. And
when thou and they who fhall be with thee, fhall go up into the ark, fay,
Praife be unto God, who hath delivered us from the ungodly people! And
fay, O Lord, caufe me to come down from this ark with a blefled de-
fcent ; for thou art beft able to bring me down from the fatne with fafety.

Verily

a A fure receptacle ;] Viz. The womb- e A tree fpringing from mount Sinai ;] viz. The

b By another creation ;] i.e. Producing a perfect olive. The gardens near this mountain are yet
man, com pofed of foul and body. famous for the excellent fruit-trees of almoft all

c See chap. 6. p. 108. not. e. forts which grow there 1 .

Seven heavens ;] Liter illy, feven paths ; by f On them , a?id on pips are ye carried;'] The beaft
which the heavens are me mt, becaufe, according more particularly meant in this place, is the
to fume expofitors, they are the paths of the camel, which is chiefly ufed for carriage in
angels and of the celeltial bodies : tho’ the ori- the eaA ; being called by the Arabs, the land-
ginal word alfo fignifics things which arc fold- pip, on which they pafs thofe fas of fand, the
ed or placed like ftories one above another, as defarts.

She Mohammedans fuppofe the heavens to be. t> See chap. 1 1. p. 178, &c.

1 V . Voyages de Tiievenot, liv. z. ch. 9.

Chap. 23. Al KORAN. 283

Verily herein were, figns of our omnipotence *, and we proved ?nankind thereby.
Afterwards we raifed up another generation * after them ; and we fent unto
them an apoftle from among them b, who faid , Worfhip God : ye have no
God befides him *, will ye not therefore fear his vengeance? And the chiefs
of his people, who believed not, and who denied the meeting of the life to
come, and on whom we had bellowed affluence in this prefent life, faid.
This is no other than a man, as ye are ; he eateth of that whereof ye
eat, and he drinketh of that whereof ye drink: and if ye obey a manlike
unto your felves, ye will furely be fufferers. Doth he threaten you that
after ye fhall be dead, and fhall become dull and bones, ye fhall be brought
forth alive from your graves ? Away, away with that ye are threatened
with! There is no other life befides our prefent life : we die, and we live ; and we
fhall not be raifed again. This is no other than a man, who devifeth a
lie concerning God : but we will not believe him. Their apoftle faid, O
Lord, defend me ; for that they have accufed me of impofture. God an-
fwered. After a little while they fhall furely repent their obftinacy. Where¬
fore a fevere punifhment was juftly inflidted on them, and we rendred them
like the refufe which is carried down by a ftream. Away therefore with the
ungodly people ! Afterwards we raifed up other generations c after them.
No nation fhall be punifhed before their determined time ; neither fhall
they be refpited after. Afterwards we fent our apoftles, one after another.
So often as their apoftle came unto any nation, they charged him with im¬
pofture : and we caufed them fuccefflvely to follow one another to deftruc~
tion ; and we made them only fubjecls of traditional ftories. Away therefore
with the unbelieving nations ! Afterwards we fent Moses, and Aaron his
brother, with our figns and manifeft power, unto Pharaoh and his princes:
but they proudly refufed to believe on him •, for they were a haughty people.
And they faid. Shall we believe on two men like unto our felves ; whofe
people are our fervants ? And they accufed them of impofture : wherefore
they became of the number of thofe who were deftroyed. And we hereto¬
fore gave the book of the law unto Moses, that the children of Israel might
be diredted thereby. And we appointed the fon of Mary, and his mother,
for a fign : and we prepared an abode for them in an elevated part of the
earth d, being a place of quiet and fecurity , and watered with running fprino-s.
O apoftles, eat of thofe things which are good c i and work righteouf-

O o 2 nefs :

a Another generation ;] Namely, the tribe of
Ad, or of T.bamud.

^ An apoftle viz. The prophet H:7d> or

Saleh.

c Other generations As the Sodomites , Mi¬
di unites, &TC.

d An elevated part of the earth ;] The com¬
mentators tell us the place here intended is Jc-

rufalem , or Damafcus , or Ramlah , or Palcftine,
or Egypt J.

But perhaps the paflage means the hill to
which the virgin Mary retired to be delivered,
according to the Mohammedan tradition 2.

c O apoftles , eat of thofe things which are good ,
&V-] Thefe words are addrefTcd to the apoltles
in general, to whom it was permitted to eat
of all clean and wholfome food ; and were fpoken
to them feverally at the time of their rcfpe&ive
million. Some however, think them diredlcd
particularly to the virgin Mary and Jeffs, or

1 Al Beidawj, Jallalo’ddin.

See chap . 19. p. 250*

284 Al KORAN. Chap. 23.

nefs: for I well know that which ye do. This your religion is one reli¬
gion*; and I am your Lord: wherefore fear me. But men. have rent the
affair of their religion into various fe£ts :• every party rejoiceth in that which
they follow. Wherefore leave them in their confufion, until a certain time b. Do
they think that we haften unto them the wealth and children which we have
abundantly bellowed on them, for their good ? But they do not under-
ftand. Verily they who (land in awe, for fear of their Lord, and who
believe in the figns of their Lord, and who attribute not .companions unto
their Lord ; and who give that which they give in alms , their hearts being
ftruck with dread, for that they mult return unto their Lord : thefe haften
unto good, and are foremoft to obtain the fame. We will not impofe any
difficulty on a foul, except according to its ability ; with 11s is a book,
which fpeaketh the truth ; and they (hall not be injured. But their hearts
are drowned in negligence, as to this matter ; and they have works different
from thofe we have mentioned ; which they will continue to do, until, when
we challife fuch of them as enjoy an affluence of fortune, by a fevere punifh-
ment', behold, they cry aloud for help : but it Jhall be anfwered them. Cry
not for help to day : for ye fhall not be affiiled by us. My figns were
read unto you, but ye turned back on your heels : proudly elating your
felves becaufe of your pojfeffing the holy tem-ple ; difcourfing together by night,
and talking fooliffily. Do they not therefore attentively confider that which
is fpoken unto them ; whether a revelation is come unto them which came
not unto their forefathers? Or do they not know their apoftle ; and there-
fore reject him? Or do they fay. He is a madman? Nay, he hath come
unto them with the truth ; but the greater part of them deteft the truth.
If the truth had followed their defires, verily the heavens and the earth, and
whoever therein is, had been corrupted d. But we have brought them their
admonition ; and they turn afide from their admonition. Doll thou afk of
them any maintenance for thy preaching ? fince the maintenance of thy Lord is
better ; for he is the moll bounteous provider. Thou certainly inviteft them
to the right way : and they who believe not in the life to come, do furely
deviate from that way. If we had had compafilon on them, and had taken off

from

fmgly to the (latter, in which cafe the plural
number muft be ufed out of refpedt only), pro-
poring the pradtice of the prophets for their imi¬
tation. Mohammed probably, defigned in this
paffage to condemn the abltinence obferved by
the Chrijtian monks ‘ .

* See chap. 21. p. 272.

b Until a certain timet] i. e. Till they fhall be
flain, or fhall die a natural death.

c A fevere puni foment ;] By which is intended
either the overthrow at Bedr, where feveral of
the chief Korafbites loft their lives ; or the fa-

1 Al Beidawi. * Idem.

mine with which the Meccans were afflidted,
at the prayer of the prophet, conceived in thefe
words, O God, fet thy foot frongly on Modar,

( an anceftor of the Koreifh ) and give them
years like the years of Jofeph : whereupon fo
great a dearth enfued, that they were obliged
to feed on dogs, carrion, and burnt bones 2.

d If the truth had followed their defires , &c.] •
That is. If there had been a plurality of gods,
as the idolaters contend 3 : or, if the dodtrine
taught by Mohanwied had been agreeable to
their inclinations, &c.

3 See chap . 21. 2 66.

Chap. 23. Al KORA JV.

from them the calamity which had befallen them a, they would furely have
more obftinately perfifted in their error, wandring in confujion. We for¬
merly chaftifed them with a punifliment b : yet they did not humble them-
felves before their Lord, neither did they make fupplications unto him-,
until, when we have opened upon them a door, from which a fevere punifh-
mentc hath ijjued , behold, they are driven to defpair thereat. It is God who
hath created in you the fenfes of hearing and of fight, that ye may perceive
our judgments, and hearts, that ye may ferioufy covfider them : yet how few of
you °ive thanks ! It is he who hath produced you in the earth ; and be¬
fore him fhall ye be aflembled. It is he who giveth life, and putteth to
death ; and to him is to he attributed the viciffkude of night and day : do
ye not therefore underftand ? But the unbelieving Meccans fay as their pre-
deceffors faid : they fay. When we fhall be dead, and fhall have become
duft and bones, fhall we really be raifed to life? We have already been
threatened with this,, and our fathers alfo heretofore : this is nothing but
fables of the ancients. Say, Whofe is the earth, and whoever therein is
if ye know ? They will anfwer, God’s. Say, Will ye not therefore con-
fider? Say, Who is the Lord of the feven heavens, and the Lord of the
magnificent throne ? They will anfwer, They are God’s. Say, Will ye
not therefore fear hitn ? Say, In whofe hand is the kingdom of all things ;
who protedleth whom he pleafeth , but is himfelf protefted of none ; if ye
know ? They will anfwer. In God’s. Say, How therefore are ye be¬
witched ? Yea, we have brought them the truth ; and they are certainly
liars in denying the fcune. God hath not begotten ifiue ; neither is there any
other god with him : otherwife every god had furely taken away that which
he had created d ; and fome of them had exalted themfelves above the others'.
Far be that from God, which they affirm of him ! He knoweth that which
is concealed, and that which is made public: wherefore far be it from him to have
thofe foarers in his honour , which they attribute to him ! Say, O Lord, If thou
wilt furely caufe me to fee the vengeance with which they have been threatened ;
O Lord, fet me not among the ungodly people : for we are furely able to make
thee to fee that with which we have threatened them. Turn afide evil with that
which is better f : we well know the calumnies which they utter againft thee. And

lay.

* The calatnity which had befallen them 5] viz.
The famine. It is faid that the Meccans be¬
ing reduced to eat ilhiz , which is a fort of
milerable food made of blood and camels hair,
ufed by the Arabs in time of fcarcity, Abu
Sofdn came to Mohammed , and faid, ‘Tell ?ne, I ad¬
jure thee by God and the relation that is between
us, doji thou think thou art fent as a mercy unto all
creatures ; ftnce thou haft Jlain the fathers with
she fzoord , and the children with hunger 1 ?

b Jdre formerly chaftifed them with a punijbmentl\
Namely, the fl a ugh ter at Be dr,

c A fevere punijhment ;] viz. Famine ; which
is more terrible than the calamities of war2.

According to thefe explications, the pafiage
mud: have been revealed at Medina ; unlefs it
be taken in a prophetical fenfe.

rt Every god had taken away that which he had
created ;] And fet up a diftindt creation and
kingdom of his own.
c See chap. 17. p. 231.

f Turn aftde evil zvitb that which is better ;]
That is. By forgiving injuries, and returning
of good for them : which rule is to be qualified,
however, with this provifo ; that the true reli¬
gion receive no prejudice by fuch inildnefs and
clemency 3.

1 Al Beidawi.

2 Idem .

3 Idem .

Al K 0 R A H. Chap, 23.

fay, OLord, 1 fly unto thee for refuge, againft the fuggefticns of the de¬
vils : and I have recourfe unto thee, O Lord, to drive them away, that they
be not prefent with me a. The gainfaying of the unbelievers ceafeth not until, when
death overtaketh any of them, he faith, O Lord, fuffer me to return to life ,
that I may do that which is right *, in profefiing the true faith which I have
negledted b. By no means. Verily thefe are the words which he fhall fpeak :
but behind them there fhall be a bar c, until the day of refurredlion . When
therefore the trumpet fhall be founded, there fhall be no relation between
them which Jhall be regarded on that day ; neither fhall they alk affi fiance
of each other. They whofe balances fhall be heavy with good works , fhall.
be happy : but they whofe balances fhall be light, are thofe who fhall Jofe
their fouls, and fhall remain in hell for everd. The fire fhall fcorch their
faces, and they fhall writhe their mouths therein for anguifh : and it Jhall
be faid unto them , Were not my figns rehearfed unto you ; and did ye
not charge them with falfhhood? They fhall anfwer, OLord, our unhap-
pinefs prevailed over us, and we were people who went affray. O Lord,
take us forth from this fire : if we return to our former wickednefs , we fhall
l'urely be unjuft. God will fay unto them , Be ye driven away with ignomi¬
ny thereinto : and fpeak not unto me to deliver you. Verily there were a par¬
ty of my fervants, who faid, O Lord, we believe : wherefore forgive us,
and be merciful unto us ; for thou art the beft of thofe who fhew mercy.
But ye received them with feoffs, fo that they fuffered you to forget my
admonition e, and yeJ laughed them to fcorn. I have this day rewarded
them, for that they fuffered the injuries ye offered them with patience : veri¬
ly they enjoy great felicity. God will fay. What number of years have ye

con-

* That they he not prefent with me ,*] To befiege
me : or, as it may alfo be tranflated, That they
hurt me not-

b In prof effing the true faith which I have
neglefied Or, as the words may alfo import.
In the world zvhich I have left ; that is, during
the further term of life which fhall be granted
me, and from which I have been cut off1.

c Behind them there Jhall be a bars] The origi¬
nal word barzakby here tranllated bar , prima¬
rily fignifies any partition , or interface, which di¬
vides one thing from another ; but is ufed by the
Arabs not always in the fame, and fometimes
in an obfeure fenfe. They feem generally to
exprefs by it what the Greeks did by the word
Hades ; one while ufing it for the place of the
dead, another while for the time of their con¬
tinuance in that Hate, and another while for the
flate it felf. Jt is defined by their critics to be the
interval or fpace between this world and the next,
or between death and the refurre&ion ; every per-

fon who dies, being faid to enter into al bar-
zakh ; or, as the Greek expre/Tes it, KctjctCSvcu
tit One lexicographer 3 tells us that

in the Koran it denotes the grave : but the com¬
mentators on this paflage expound it a bar> or
invincible obflacle , cutting off all pollibility of
return into the world, after death. See chap.
25. where the word again occurs.

Some interpreters underftand the words we
have rend red behind them , to mean before them ,
(it being one of thofe words, of which there are
feveral in the Arabic tongue, that have direft
contrary fignifications) confidering alBarzakb'
as a future fpace, and lying before , and not be¬
hind them.

d See the Prelim. Difc. §. IV. p. 89.

* They fuffered you to forget my admonitions]
Being unable to prevail on you by their remon-
ftrances, becaufe of the contempt wherein yc
held them.

1 Idem . 2 V ’. Pocock. not. in Port. Mofis , p. 248, &V. and the Prelim . Difc* IV. p. 77.

* Ebn Maruf, apud Golf Lex. Arab . col . 254.

Ghap. 24. Al KORAN \ 287

continued on earth? They will anfwer, We have continued there a
day, or part of a day a : but afk thofe who keep account b. God will
fay,* Ye have tarried but a little, if ye knew it. Did ye think that
We had created you in fporc, and that ye fhould not be brought again be¬
fore us? Wherefore let God be exalted, the King, the Truth! There is
no God befides him, the Lord of the honourable throne. Whoever toge¬
ther with the true God lhall invoke another god, concerning whom he hath
no demonftrative proof, fhall furely be brought to an account for the fame
before his Lord. Verily the infidels fhall not profper. Say, O Lord, par¬
don, and fhew mercy ; for thou art the belt of thofe who fhew mercy.

* A day or part of a day 5] The time will Teem diflike, as of long continuance,
thus fhort to them in comparifon to the eternal b Ask thofe who keep account ;] That is, the
duration of their torments , or becaufe the time angels, who keep account of the length of mens
of their living in the world was the time of their lives and of their works, or any other who may
joy and pleafnre ; it being ufual for the Arabs to have leifure to compute; and not us, whofc tor-
deicribe what they like as of fhort, and what they ments diftradt our thoughts and attention.

httitled , Light a ; revealed ^Medina.
In the name of the moft merciful God.

THIS Sura have we fent down from heaven ; and have ratified the

fame : and we have revealed therein evident figns, that ye may be
warned. The whore, and the whoremonger, fhall ye fcourge with an hun¬
dred ftripes b. And let not compaffion towards them prevent you from exe¬
cuting the judgment of God c •, if ye believe in God and the laft day : and
let fome of the true believers be witneffes of their punifliment*. The
whoremonger fhall not marry any other than a harlot, or an idolatrels. And
a harlot fhall no man take in marriage, except a whoremonger, or an ido¬
later.

1 This title is taken from an allegorical com-
parifon made between light and God, or faith
in him, about the middle of the chapter.

b The whore and the whoremonger Jhall ye fcourge
with an hundred ftripes ■> &c.] This law is not to
be underflood to relate to married people, who
are of free condition ; becaufe adultery in fuch,
according to the Sonna, is to be punifhed by Hon¬
ing1.

c Let not companion prevent you , &c.] i. e. Be
not moved by pity, either to forgive the offen¬
ders, or to mitigate their punifliment. Moham¬

med was for fo ftrifl and impartial an execution
of the laws, that he is reported to have laid. If
Fatema the daughter of Mohammed Jleal , let her
hand be Jlruck off*.

d Let fome of the true believers be witnejfes of
their punijhmentl\ That is. Let the punifliment
be inflicted in public, and notin private; be¬
caufe the ignominy of it is more intolerable than
the fmart, and more likely to work a reformation
on the offender. Some fay there ought to be
three perfons prefept at the leaft ; but others
think two, or even one, to be fuflicient L

* See chap. 4. />. 62, and 64.

* Al Beidawi,

' Idem,

288

Al KO R A N. Chap. 24,

later. And this kind of marriage is forbidden the true believers*. But as to
thole who accufe women of reputation of whore dom\ and produce not four
witneffes of the fadl % lcourge them with fourfcore ftripes, and receive not
their teftimony for ever ; for fuch are infamous prevaricators : excepting
thole who fhall afterwards repent, and amend •, for unto fuch will God be
gracious and merciful. They who fhall accufe their wives of adultery, and
lhall have no witneffes thereof befides themfelves ; the teftimony which fall
he required of one of them fhall he , that he fwear four times by God that
he lpeaketh the truth : and the fifth time that he h t Ante the curfe of
God on him, if he be a liar. And it fhall avert the punifiiment from the
wife , if fhe fwear four times by God that he is a liar •, and if the fifth
time flse imprecate the wrath of God on her, if he fpeaketh the truth d. If
it were not for the indulgence of God towards you, and his mercy, and that
God is eafy to be reconciled, and wife ; he would immediately difcover your
crimes. As to the party among you who have publilhed the fallhood con¬
cerning Atesha\ think it not to be an evil unto you : oh the contrary, it

3 And this kind of marriage is forbidden the
true believers.~\ The preceding paffage was re¬
vealed on account of the meaner and more indi¬
gent Mobdjerins , or refugees, who fought to
marry the whores of the infidels, taken captives
in war, for the fake of the gain which they
made by proflituting themfelves. Some think
•the prohibition was fpecial, and regarded only
the Mobajerins before mentioned ; and others
are of opinion it was general ; but it is agreed
to have been abrogated by the words which fol¬
low in this chapter. Marry the fingle women amo?ig
you; harlots being comprized under the appella¬
tion of fngle women 1 .

It is fuppofed by fome that not marriage , but
unlawful commerce with fuch women is here
forbidden.

br IVomen of reputation ;] The Arabic word,
mobfinat , properly fignifies women of lmblame-
able conduit ; but to bring the chaftifement af-
termentioned on the calumniator, it is alfo re-
cjuiike that they be free women, of ripe age,
having their underilandings perfedl, and of the
Mohammedan religion. Tho’ the word be of the
feminine gender, yet men are alfo fuppofed to
be comprized in this law.

Abu Hanifa was of opinion that the flandcrer
ought to be fcourged in public, as well as the
fornicator ; but the generality are againft him

c See chap. 4. p. 62.

d In cafe both fwear, the man's oath difeharges
him from the imputation and penalty of Hander,
and the woman’s oath frees her from the impu¬
tation and penalty of adultery: but tho’ the

J Idem , Jallalo’ddin.

woman do fwear to her innocence, yet the mar¬
riage is adlually void, or ought to be declared
void by the judge ; becaufe it is not fit they
fhould continue together after they have come
to thefe extremities 3.

c As to the party among you who have pnblijh -
ed the faljbood cojicernitig Aycfha, {5V.] For the
underflanding of this paffage, it is neceffary to
relate the following flory.

Moha?nmed having undertaken an expedition
againft the tribe of Moftalek* in the fixth year of the
Hejra , took his wife Ayejha with him, to accom¬
pany him. In their return, when they were
not far from Medina , the army removing by
night, Ayefloay on the road, alighted from her
camel, and flopped afide on a private occafion f
but, on her return, perceiving fhe had dropped
her necklace, which was of onyxes of Dbafar ,
flie went back to look for it ; and in the menn
time her attendants, taking it for granted that
flie was got into her pavillion {or little tent
furrounded with curtains, wherein women are
carried in the eafl) fet it again on the camel, and
led it away. When flie came back to the road,
and faw her camel was gone, fhe fat down there,
expelling that when fhe was miffed fome would
be fent back to fetch her ; and in a little time
fhe fell afleep. Early in the morning, Saftodn
Ebn a l Moattel , who had flaid behind to reft
himfelf, coming by, and perceiving fome body
afleep, went to fee who it was, and knew her to
be Ayejha ; upon which he waked her, by twice
pronouncing with a low voice thefe words, TFe
are Go d'j, and unto him ?nujl we return . Then

2 Idem . * Idem*

Chap. 24. Al KORAN \ 289

is better for you*. Every man of them Jhall be punijhecl according to the
injuftice of which he hath been guilty b; and he among them who hath under¬
taken to aggravate the famec, fhall fuffer a grievous punifhment. Did not
the faithful men, and the faithful women, when ye heard this, judge in
their own minds for the beft ; and fay, This is a manifeft falfliood ? Have
they produced four witneffes thereof? wherefore fince they have not pro¬
duced the witnefles, they are furely liars in the fight of God. Had it not
been for the indulgence of God towards you, and his mercy, in this world
and in that which is to come, verily a grievous punifhment had been in-
flidted on you, for the calumny which ye have fpread : when ye publifhed
that with your tongues, and fpoke that with your mouths, of which ye
had no -knowledge ; and efteemed it to be light, whereas it was a matter
of importance in the fight of God. "When ye heard it, did ye fay. It
belongeth not unto us, that we fhould talk of this matter : God forbid !
this is a grievous calumny ? God warneth you, that ye return not to the
like crime for ever ; if ye be true believers. And God declareth unto you
his figns ; for God is knowing and wife. Verily they who love that fcan-
dal be publifhed of thofe who believe, fhall receive a fevere punifhment
both in this world, and in the next. God knoweth, but ye know not.

Had it not been for the indulgence of God towards you, and his mercy,

and that God is gracious and merciful, ye had felt his vengeance. O
true believers, follow not the fteps of the devil : for whofoever fhall fol¬
low the fteps of the devil , he will command him filthy crimes , and

that which is unlawful. If it were not for the indulgence of God, and

his mercy towards you, there had not been fo much as one of you cleanfed

P p from

Afejha immediately covered herfelf with her expe<5l in the next world, God had done them
vail ; and Safzvan fet her on his own camel, and the honour to clear their reputations by reveal-
led her after the army, which they overtook ing eighteen verfes expreflv for that purpofe 2.
by noon, as they were refting. b Every man of them fhall be punijbed, ac-

This accident had like to have ruined Ayejha , cording to the injuftice of which he hath been
whofe reputation was publickly called in quefti- guilty . ] The perfons concerned in fpread ing the
on, as if Ihe had been guilty of adultery with feanaal, were AbcCallah EbnObba, (who firll railed
Stfivan: and Mohammed himfelf knew not what it, and inflamed the matter to the utmofl, out of
to think, when he refledled on the circumftances hatred to Mohamtned) Zcid Ebn Refaa , Haffdn
of the affair, which were improved by fome Ebn Ebabet* Mcftah Ebn Othatha , a great grand-
malicious people very much to Ayefba\ difhon- fon of Abd'almotalleb's , and Hamna Bintf abaft: :
our ; and notwithftanding his , wife’s proteffa- and every one of them received fourfeore ftripes,
tionsof her innocence, he could not get rid of his purfuant to the law ordained in this chapter,
perplexity, nor flop the mouths of the cenfo- except only Abd'allab , who was exempted, being
rious, till about a month after, when this paf- a man of great conlideration 5 .
fage was revealed, declaring the accuiation to It is (aid that, as a farther pun ifh merit, Hajfdh
be unjult 1 . and Meftah became blind, and that the former of

a Think it -not to be an evil unto you ; on the them alfo loll the ule of both his hands
contrary , it is better for yon.'] The words are c He who hath undertaken to aggravate the
directed to the prophet, and to Abu Beer, Aycjha , fame ;] viz. Abd'allab Ebn Obba , who had not
and Safzvan , the perfons concerned in this falie the grace to become a true believer, but died
report ; fince, befldes the amends they might an infidel 5 .

1 Al Sokhari in Sonna , ^/Eeidawi, Jat.l alo'ddin, tfc. V. Asu’lf. vit. Mob. p. 8’,
&c. is? Gagnier, Fie de Mahomet* lib. 4. c. 7. 2 Al Beidawi. Aevl v if d a , vit .

Mob. p. 83. 4 ^/Beidawi. s See chap . 9. />, 159, 160.

290 Al KORAN. Chap. 24.

from bis guilt for ever : but God cleanfeth whom he pleafeth ; for God
both heareth and knowech. Let not thofe among you who pofiefs abundance
of wealth , and have ability, fwear that they will not give unto their kindred
and the poor, and thofe who have fled their country for the fake of God’s
true religion: but let them forgive, and adt with benevolence towards them
Do ye not defire that God fhould pardon you a ? And God is gracious
and merciful. Moreover they who falfly accufe modeft women, who be¬
have in a negligent manner b, and are true believers, fhall be curfed in
this world, and in the world to come ; and they fhall fuffer a fevere pu-
nifhment c. One day their own tongues fhall bear witnefs againft them
and their hands, and their feet, concerning that which they have done!
On that day fhall God render unto them their juft due ; and they fhall
know that God is the evident truth. The wicked women fhould be join¬
ed to the wicked men, and the wicked men to the wicked women ; but
the good women fjould be married to the good men, and the good men to
the good women. Thefe fhall be cleared from the calumnies which fanderers
fpeak of tbemA : they fhall obtain pardon, and an honourable provifion.
O true believers, enter not any houfes, befides your own houfes, until ye
have afked leave, and have faluted the family thereof': this is better for
you ; peradventure ye will be admonifhed. And if ye fhall find no per-
lon in the houfes, yet do not enter them, until leave be granted you :
and if rt be faid unto you. Return back •, do ye return back. This will
be more decent for you f ; and God knoweth that which ye do. It fhall

* Let not thofe among you zvbo have ability ,
/wear that they will not give unto their kindred >
Cfr.] This paflage was revealed on account of
Abu Beer ; who iwore that he would not for
the future bellow any thing on Mejlah , tho’ he
was his mother’s filler’s Ton, and a poor Moha -
;fr or refugee, becaufe he had joined in fcanda-
iizing his daughter Aycfba. But on Mohammed's
reading this verfe to him, he continued Mef
tab's penfion 1 .

0 Who behave in a negligent manner ; ] i. e.
Who may be lefs cartful in their condudl, and
more free in their behaviour, as being confcious
of no ill.

c Tho' the words be general, yet they prin¬
cipally regard thofe who fhould calumniate
the prophet’s wives. According to a faying
of Eln Abbas , if the threats contained in the
whole Korda be examined, there are none fo
fevere as thole oeca honed by the falfe accufation
of Ayejha ; wherefore he thought even repen¬
tance would Hand her flanderers in no Head 2 .

u Thefe jf all be cleared , fcrV.] A l Beidawi ob-
fcrvcs, on this paifage, that God cleared four

1 A l Beidawi, Jallalo’ddin. 2 Al B
t /'/;/>. 2. p. 8. and chap. 33. s See chap. 19. p.

perfons, by four extraordinary teflimonies ; for
he cleared Jofeph by the tejHimony of a child
in his miftrefles family 3 ; Mofes, by means of
the ftone which fled away with his garments 4;
Mary , by the teftimony of her infant 5 ; and
Ayefba> by thefe verfes of the Koran .

e Enter not a?iy houfes befides your own , till
ye have asked leave , &c. ] To enter fuddenly
or abruptly into any man’s houfe or apartment,
is reckoned a great incivility in the eaft ; be*
caufe a perfon may poflibly be furprized in
an indecent a£lion or poHure, or may have
fomething difeovered which he would conceal.
It is faid, that a man came to Mohammed , and
wanted to know whether he mull ask leave to
go in to his filler 5 which being anfvvcred in
the affirmative, he told the prophet that his
filler had no body elfe to attend upon her,
and it would be troublefome to ask leave every
time he went in to her : What, replied Mo¬
hammed, zu raided thou fee her naked 6 ?

i This will be mere decent ;] Than to be im¬
portunate for admiilion, or to wait at the door.

kidawi. 3 See chap. 12. p. 190.

251. 6 Al Beidawi.

4 Set

Chap. 24. Al K O RA IV. 291

be no crime in you, that ye enter uninhabited houfes 1 , wherein ye may
meet with a convenience. God knoweth that which ye difcover, and that which
ye conceaL Speak unto the true believers, that they reftrain their eyes,
and keep themfelves from immodeft actions : rhis will be more pure for
them ; for Gop is well acquainted with that which they do. And fpeak
unto the believing women, that they reftrain their eyes, and preferve their
modefty, and difcover not their ornaments6, except what necejfarily ap~
peareth thereof c: and let them throw their vails over their bofomsd, and
not Ihew their ornaments, unlefs to their huft»andsc, or their fathers, or
their hufbands fathers, or their fons, or their hufbands fons, or their bro¬
thers, or their brothers fons', or their fillers fons f, or their women E, or
the captives which their right-hands Jfhall poflfefs h, or unto fuch men as at¬
tend thetn , and have no need of women1 , or unto children, who diftinguifh
not the nakednefs of women. And let them not make a noife with
their feet, that their ornaments which they hide may thereby be difcover-

P P 2 ed.

* Uninhabited houfes 5] i. e. Which are not
the private habitation of a family ; fuch as
public inns, fliops, fheds,

b And difcover not their orna?ne7its ;] As their
deaths, jewels, and the furniture of their toilet;
much lefs fuch parts of their bodies as ought not
to be feen.

c Except what necejfarily appeareth ;] Some
think their outward garments are here meant ;
and others their hands and faces : it is gene¬
rally held, however, that a free woman ought
not to difcover even thofe parts, unlefs to the
perfons after excepted, or on fome unavoidable
occafion, as their giving evidence in public,
t.iking advice or medicines in cafe of ficknefs,
fsV.

(i Let them throw their vails over their bo -
forns Taking care to cover their heads, necks,
and breads.

c Unlefs to their husbands ;] For whofe fake
it is that they adorn themfelves, and who alone
have the privilege to fee their whole body.

i Or tbeir fathers , &c.] Thefe near relations
are alio excepted, becaufe they cannot avoid
lecing them frequently, and there is no great
danger to be apprehended from them. They
are allowed, therefore, to fee what cannot well
be concealed in fo familiar an intercourfe 1 , but
no other part of their body, particularly what¬
ever is between the navel and the knees 2.

Uncles not being here particularly mentioned,
it is a doubt whether they may be admitted to
tee their nieces. Some think they are includ¬
ed under the appellation of brothers : but others

1 Idem. 2 Jall alo’ddin.

Idem, ] all alo’ddin, Yahya.

are of opinion that they are not comprized in
this exception ; and give this reafon for it, viz.
left they fliould deferibe the perfons of their
nieces to their fons 3 .

£ Or their womens] That is, fuch as are of
the Mohammedan religion ; it being reckoned
by fome unlawful, or, at leaft, indecent, for a
woman, who is- a true believer, to uncover
her felf before one who is an infidel, becaufe
fhe will hardly refrain deferibing her to the
men : but others fuppofe all women in general
are here excepted ; for, in this particular, doc¬
tors differ 4:

h Or the captives , &c.] Slaves of either fex
are included in this exception, and, as fome
think, domeftic fervants who are not flaves ; as
thofe of a different nation. It is related, that
Mohajnrned once made a prefent of a man- flave
to his daughter Fatejna ; and when he brought
him to her. Hie had or. a garment which was
fo fcanty that Hie was obliged to leave either
her head or her feet uncovered : and that the
prophet, feeing her in great confufion on that
account, told her. Hie need be under no con¬
cern, for that there was none prefent bolides
her father and her Have s .

1 And have no need of women ;] Or have no
defire to enjoy them ; fuch as decrepit old men,
and deformed or filly perfons, who follow peo¬
ple as hangers-on, for their fparc victuals,
being too dcipicable to raife either a woman’s-
pallion, or a man’s jealoufv. Whether eunuch',
are comprehended under this general dcflgna
tion, is a queftion among the learned

Ie.e w, I a llalo’dd in. a Jdc vi .

3 Al Beidawi,

292 Al KORAN. Chap. 24.

ed\ And be ye all turned unto God, O true believers, that ye may be
happy. Marry thofe who are fmgleb among you, and fuch as are honeft
of your men-fervants, and your maid-fervants : if they be poor, God will
enrich them of his abundance •, for God is bounteous and wife. And let
thofe who find not a match, keep themfelves from fornicationy until God
fhall enrich them of his abundance. And unto fuch of your flaves c as de¬
fire a written inftrument allowing them to redeem themfelves on paying a cer¬
tain fumd, write one , if ye know good in them0 \ and give them of the
riches of God, which he hath given youf. And compel not your maid-
fervants to proftitute themfelves, if they be willing to live chaftly •, that ye
may feek the cafual advantage of this prefent life g: but whoever {hall
compel them thereto , verily God will be gracious and merciful unto fuch
women after their compulfion. And now have we revealed unto you evi¬
dent figns, and a hiftory like unto fome of the hiftories of thofe who have gone
before you h, and an admonition unto the pious. God is the light of
heaven and earth : the fimilitude of his light is as a nich in a wall,
wherein a lamp is placed , and the lamp inclofed in a cafe of glafs ; the glafs
appears as it were a fhining ftar. It is lighted with the oil of a blefied
tree, an olive neither of the eaft, nor of the weft1: it wanteth little but that the
oil thereof would give light, although no fire touched it. This is light ad¬
ded unto light k: God will diredt unto his light whom he pleafeth. God

pro-

a Lei them not make a noife with their feet, &c.]
By flunking the rings, which the women in the
eaft wear about their ancles, and are ufually of
gold or filver The pride which the fewijb
ladies of old took in making a tinkling with
thefe ornaments of their feet , is (among other
things of that nature) feverely reproved by the
prophet Ifaiah 2 .

b Thofe who are fingle ;] i. e. Thofe who are
unmarried of either fex ; whether they have
been married before or not.
c Your f aves ;] Of either fex.
d A written inftrument , &c.] Whereby the
mailer obliges himfelf to fet his {lave at li¬
berty, on receiving a certain fum of money,
which the Have undertakes to pay.

e If ye knozo good in them,] That is. If ye
have found them faithful, and have reafon to
believe they will perform their engagement.

i Give them of the riches which God hath
given you ;] Either by bellowing fomething on
them of your own fubllance, or by abating
them a part of their rnnfom. Some fuppofe
thefe words are directed, not to the matters
only, but to all Moftems in general ; recom¬
mending it to them to nflift thofe who have
obtained their freedom, and paid their ranfom,
cither out of their ownftock,or by admitting them

1 I idem . 2 Ifaiah iii. 16 and 18.

1 Idem r, * Idem .

to have a fhare in the public alms5.

g Compel not your maid-fervants to proftitute
themfelves , See.'] It feems Abdallah Ebn Qhba
had fix women flaves, on whom he laid a certain
tax, which he obliged them to earn by the pro-
ftitution of their bodies : and one of them made
her complaint to Mohammed , which occafioned
the revelation of- this paflage

h A hiftory like unto fome of the hiftories of
thofe who have gone before you ;] i. e. The ftory
of the falfe accufation of Ayejba , which re-
fembles thofe of J of eph and the virgin Mary 5 .

1 Neither of the eaft nor of the weft ;] But of
a more excellent kind. Some think the mean¬
ing to be that the tree grows neither in the
eaftern nor the weftern parts, but in the midlt
of the world, namely in Syria, where the bell
olives grow 6.

k This is light added unto light ;] Or a light
whofe brightnefs is doubly increafed by the cir-
cumftances abovemen tioned.

The commentators explain this allegory, and
every particular of it, with great fubtilty ; in¬
terpreting the light here deferibed, to be the
light revealed in the Koran , or God’s in-
lightening grace in the heart of man ; and in
divers other manners.

* Idem, Jallalo’ddin.

3 ^/Beidawi.

Chap. 24. Al KORAN. 293

propoundeth parables unto men ; for Goo knoweth all things. In the houfes
which God hath permitted to be raifed3, and that his name be commemora¬
ted therein : men celebrate his praife in the fame morning and evening, whom
neither merchandizing, nor felling diverteth from the remembring of God,
and the obfervance of prayer, and the giving of alms *, fearing the day whereon
men's hearts and eyes ihall be troubled ; that God may recompenfe them ac¬
cording to the utmoft merit of what they fhall have wrought, and may add
unto them of his abundance a more excellent reward *, for God beftoweth
on whom he pleafeth without meafure. But as to the unbelievers, their works
are like the vapour in a plain b, which the thirfty traveller thinketh to
be water, until, when he cometh thereto, he findeth it to be nothing ;
but he findeth God with him c , and he will fully pay him his account v
and God is fwift in taking an account : or, as the darknefs in a deep fea,
covered by waves riding on waves, above which are clouds, being additions of
darknefs one over the other ; when one ftretcheth forth his hand, he is far
from feeing it. And unto whomfoever God fhall not grant his light, he
fhall enjoy no light at all. Doft thou not perceive that all creatures both
in heaven and earth praife God ; and the birds alfo, extending their wings?
Every one knoweth his prayer, and his praife : and God knoweth that-
which they do. Unto God belongeth the kingdom of heaven and earth *,
and unto God Jhall be the return at the lafl day. Doft thou not fee that
God gently driveth forward the clouds, and gathereth them together, and
then layeth them on heaps ? Thou alfo feeft the rain, which falleth from
the midft thereof ; and God fendeth down from heaven as it were moun¬
tains, wherein there is hail ; he ftriketh therewith whom he pleafeth, and
turneth the fame away from whom he pleafeth : the brightnefs of his light¬
ning wanteth but little of taking away the fight. God fhifteth the night,
and the day : verily herein is an inftrudlion unto thofe who have fight.
And God hath created every animal of water d ; one of them goeth on his

a In the houj'esy &c.] The connexion of thefe the eaftern countries, is often feen in fandy plains
words is not very obvious. Some fuppofe they about noon, refembling a large lake of water in
ought to be joined with the preceding words, motion, and is occafioned by the reverberation
Like a nicb , or It is lighted in the houfes, of the fun-beams. It fometimes tempts thirfty

and that the comparifon is more ftrong and travellers out of their way, but deceives them
juft, by being made to the lamps in Mofques , when they come near, either going forward, (for
which are larger than thofe in private houfes. it always appears at the fame diitance,) or quite
Some think they are rather to be connected with vaniihing

the following words. Men praife, &c. And o- c He findeth God with him 5] That is. He
thers are of opinion they are an imperfeft be- will notefcape the notice or vengeance of God.
ginning of a fentence, and that the words, d Of water ;] This aflertion, which has al
Praife ye God, or the like, are to be underftood. ready occurred in another place 5, being not
However the houfes here intended are thofe fet true in ftrittnefs, the commentators fuppolc
apart for divine worfhip ; or particularly the that by water is meant feed ; or el lb that
three principal temples of Mecca , Medina , and water is mentioned only as the chief caufe of the
Jerufalem 1 . growth of animals, and a confiderableand nc«

b The vapour in a plain;’] The Arabic word celTary conftituent part of their bodies.

Serdb fignifies that falfe appearance which, in

1 Al Beidawi. 2 V. Q^Curt. de rebus Alex. lib. 7. & Go h, in A If rag . tlx. ?*■

Adag. Arab . ad ealeem Gram . Erp. p. 93. 3 Chap. 21. p. 267.

294 Al KORAN. . Chap. 24.

belly, and another of them walketh upon two feet, and another of them
walketh upon four feet'. God createth that which he pleafeth; for God is
almighty. Now have we fent down evident figns : and God diredbeth

whom he pleafeth into the right way. The hypocrites fay. We believe in

God, and on his apoftle; and we obey them: yet a part of them turneth
back, after this ; but thefe are not really believers. And when they are

fummoned before God and his apoftle, that he may judge between them;

behold, a part of them retire : but if the right had been on their fide,
they would have come and fubmitted themfelves unto him. Is there an in¬
firmity in their hearts? Do they doubt? Or do they fear left God and his
apoftle a 6b unjuftly towards them ? But themfelves are the unjuft doers*.
The faying of the true believers, when they are fummoned before God
and his apoftle, that he may judge between them, is no other than that
they fay, We have heard, and do obey : and thefe are they who fhall
profper. Whoever fhall obey God and his apoftle, and fhall fear God,
and fhall be devout towards him ; thefe fhall enjoy great felicity. They
fwear by God, with a molt folemn oath, that if thou commanded them,
they will go forth fro?n their boufes and poffefjions. Say, Swear not to a
faljhocd: obedience is ?nore requifite : and God is well acquainted with that
which ye do. Say, Obey God, and obey the apoftle : but if ye turn back,
verily it is expected of him that he perform his duty, and of you that ye per-
form your duty ; and if ye obey him, ye fhall be diredbed: but the duty
of our apoftle is only public preaching. God promifeth unto fuch of you
as believe, and do good works, that he will caufe them to fucceed the
unbelievers in the earth, as he caufed thofe who were before you to fuc¬
ceed the infidels of their time'0-, and that he will eftablifh for them their
religion which pleafeth them , and will change their fear into fecurity. They
fhall worfhip me ; and fhall not affociate any other with me. But who¬
ever fhall difbelieve after this ; they will be the wicked doers. Obferve
prayer, and give alms, and obey the apoftle ; that ye may obtain mercy.
Think not that the’ unbelievers fhall fruftrate the defigns of God on earth :
and their abode hereafter fhall be hell fire ; a miferable journey fhall it he
thither ! O true believers, let your fiaves and thofe among you who fhall
not have attained the age of puberty, afk leave of you, before they come into
your prefence , three times in the day c ; namely , before the morning

prayer ,

1 Cfbc hypocrites fay. We believe in God and
hi: ap file, tsfe. ] This paflage was occafioncd by
Bcf. b;r the hypocrite, who having a controver¬
sy' with a pfew, appealed to Caab Ebn al AJh-
-af, whereas the Jezo appealed to Mohammed T;
or, as others tell us, by Mogbeira Ebn Way el 9
who refufed to iubmit a difpute he had with
AH to the prophet’s deci/ion 2 .

; As he caufed thofe zvho were before you , to
fnceed the inf dels of their time ;] i. e. As he

caufed the lfraelitcs to difpoffcfs the Canaan -
ites , See.

c Let your faves and thofe who fhall not have
attained the age of puberty , ask leave before they
come into your prefejjee , &c.] Be caufe there are
certain times when it is not convenient, even
for a domeftic, or a child, to come in to one
without notice. It is faid this paflage was re¬
vealed on account of Aftna Bint Morthed ,
whofe fervant entred fuddenly upon her, at an

jjryi-

1 See chap. 4, p . 69.

2 Al B eidawi.

Chap. 24

Al KORAN,

295

and after the

other,
wife.

yer * f and when ye lay afide your garments at noon b , and af
evening prayer c. Theft are the three times for you to be private : it fhall
be no crime in you, or in them, if they go into you without asking per'miftion
after thefe times , while ye are in frequent attendance, the one of you on the

Thus God declareth his figns unto you ; for God is knowing and
And when your children attain the age of puberty, let thenrafk leave
to come into your prefence at all tunes , in the fame manner as thole who have
attained that age before them, afk leave. Thus God declareth his figns un¬
to you •, and God is knowing and wife. As to fuch women as are pa ft
child-bearing, who hope not to marry again, becauft of their advanced age it
fhall be no crime in them, if they lay afide their outer garments, not
fhewino- their ornaments d; but if they abftain/ro;« this , it will be better for
them. God both heareth and knoweth. It fhall be no crime in the blind,
nor fhall it be any crime in the lame, neither fhall it be any crime in the
lick, or in your felves, that ye eat in your houfes% or in the houfes of
your fathers, or the houfes of your mothers, or in the houfes of your
brothers, or the houfes of your fillers, or the houfes of your uncles
on the father’s fide, or the houfes of your aunts on the father’s fide, or the
houfes of your uncles on the mother’s fide, or the houfes of your aunts on
the mother’s fide, or in thofe houfes the keys whereof ye have in your pof-
felfion, or in the houft of your friend. It fhall not be any crime in you
whether ye eat together, or feparately f. And when ye enter any houfes,

falute one another E on the part of God, with a blefied and a welcome fa-

lutation.

improper time ; but others fay, it was occa-
fioned by Modraj Ebn Amru , then a boy, who
being Tent by Mvbammed to call Omar to him,
went direftly into, the room where he was,
without giving notice, and found him taking
his noon's nap, and in no very decent pof-
ture ; at which Omar was fo ruffled, that he
wifhed God would forbid even their fathers,
and children, to come in to them abruptly, at
fuch times 1 .

,l Before the morning prayer Which is the
time of peoples riling from their beds, and dref-
fmg themfelves for the day.

0 If ben ye In y afide your garments at noon ;]
That is, when y'e take off your upper garments
to deep at noon ; which is a common cuitom
in the call, and all warm countries.

c And after evening prayer ;] When ye un-
drefs ynur felves to prepare for bed. Al Bei-
dazvi adds a fourth lea (on, when pcrmiflion to
enter mull be asked, viz- at night : but this
follows of couric.

,! Sec before, p. 291.

r That ye eat in your houfes ;] i. e. Where
your wives or families are ; or in the houles
of your Tons, which may be looked on as
your own.

This paflage was defigned to remove fome
fcruples or fuperftitions of the Arabs in Moham -
tned* s time ; fome of whom thought their eating
with maimed or fick people defiled them ; o-
thers imagined they ought not to eat in the
houfe of another, tfho1 ever fo nearly related
to them, or tho’ they were intruded with the
key and care of the houfe in the matter's ab-
fence, and might therefore conclude it would
be no offence ; and others declined eating with
their friends tho" invited, left they fhouldbe bur-
thenfome 2. The whole paflage ieems to be no
more than a declaration th it the things feru
pled were perfectly innocent; however the com¬
mentators fay it is now abrogated, and that it
related only to the old Arabsy in the infancy
of Mohammed if m,

f It /hall be no crime , whether ye cat together
or feparate ;] As the tribe of Leith thought it un¬
lawful for a man to eat alone ; and fome of
the Anfars , if they had a guett with them,
never eat but in his company ; fo there were
others who refufed to eat with any, out of a
fuperflitious caution lcll they fhould be defiled,
or out of a hoggifh greedinefs * .

k Salute one another ;] Literally your f ives ;

that is, according to al Bcidavd, the people of

< 1 , -

Ui a , J A L I. A 1.0*0 DIN.

1 Idem,

3 I idem .

296 Al KORA N. Chap. 25,

lutation. Thus God declareth his figns unto you, that ye may under-
ftand. Verily they only are true believers, who believe in God and his apoftle
• and when they are aflembled with him on any affair*, depart not, until
they hav.e obtained leave of him. Verily they who afk leave of thee, are
thole who believe in God and his apoftle. When therefore they alk leave
of thee to depart, on account of atiy bufinefs of their own, grant leave
unto fuch of them as thou lhalt think fit, and afk pardon for them of
God b ; for God is gracious and merciful. Let not the calling of the apoftle
be efteemed among you, as your calling the one to the other®. ,God knoweth
fuch of you as privately withdraw themfelves from the ajfembly , taking fhelter
behind one another. But let thofe who with -Hand his command, take heed;
left fome calamity befal them in this world , or a grievous punilhment be
inflicted on' them in the life to come. Doth not whatever is in heaven and
on earth belong unto God ? He well knoweth what ye are about : and on
a certain day' they fhall be affembled before him ; and he fhall declare
unto them that which they have done; for God knoweth all things.

the houfe, to whom ye are united by the ties
of blood, and by the common bond of religion.

And if there be no body in the houfe, fays Jal-
lalo'ddin, falute your felves, and fay. Peace be
on as, and on the righteous fervants of God : for
the angels will return your falutation.

a On any affair ;] As, at public prayers, or
a- folemn feaft, or at council, or on a mili¬
tary expedition,

b Ask pardon for them of God;] Becaufe fuch
departure, tho’ with leave, and on a reafonable
excufe, is a kind of failure in the exa<ft per¬
formance of their duty ; feeing they prefer
their temporal affairs to the advancement of
the true religion 1 .

c Let not the calling of the apojlle of God
. he efteemed among you as your calling the o?ie to

1 Al Beidawi. 2 Idem, Jallalo'ddin, &c.

the otherl] Thefe words are varioufly inter¬
preted : for their meaning may be, either. Make
not light of the apoftle’s fummons, as ye would
of another perfon’s of equal condition with
your felves, by not obeying it, or by depart¬
ing out of, or coming into his prefence without
leave firfl obtained ; or, Think not that when
the apoftle calls upon God in prayer, it is with
him, as with you, when ye prefer a petition
to a fuperior, who fometimes grants, but as of¬
ten denies your fuit ; or. Call not to the apoftle,
as ye do to one another, that is, by name, or
familiarly and with a loud voice ; but make ufe
of fome honourable compellation, as, O apoftle
of God, or, O prophet of God, and fpeak in an
humble modeft manner 2.

CHAP. XXV.

J?ititled , A l F or kan; revealed at Mecca.

In the name of the moft merciful God.

BLESSED be he who hath revealed the FoRKANaunto his fervani:,

that he may be a preacher unto all creatures : unto whom belongeth
the kingdom of heaven and of earth : who hath begotten no iffue ; and
hath no partner in his kingdom : who hath created all things ; and

fbe Forkan j Which is one of the names of the Koran. See the Prelim. Difc- §■ III. p. 57.

Chap. 25. Al KORAN, 297

fed the fame according to his determinate will. Yet have they taken other gods
befides him ; which have created nothing, but are themfelves created *:
and are able neither to avert evil from, nor to procure good unto themfelves;
and have not the power of death, or of life, or of raifing the dead. And
the unbelievers fay. This Koran is no other than a forgery which he hath
contrived ; and other people have aflifted him therein b: but they utter an
unjuft: thing, and a fallhood. They alfo fay, Thefe are fables of the an¬
cients, which he hath caufed to be written down ; and they are dictated
unto him morning and evening. Say, He hath revealed it, who knoweth
the fecrets in heaven and earth : verily he is gracious and merciful. And they
fay. What kind of apoftle is this ? He eateth food, and walketh in the
ftreets c, as we do : linlefs an angel be fent down unto him, and become a
fellow preacher with him ; or unlefs a treafure be caft down unto him ;
or he have a garden, of the fruit whereof he may eat ; we will not believe.
The ungodly alfo fay. Ye follow no other than a man who is diftradded.
Behold, what they liken thee unto. But they are deceived ; neither can
they find a juft occafion to reproach thee. Blefied be he, who, if he pleaf-
eth, will "make for thee a better provifion than this which they fpeak of ;
namely , gardens through which rivers flow : and he will provide thee palaces.
But they reject the belief of the hour of judgment , as a fallhood : and we
have prepared for him, who fhall rejedt the belief of that hour, burning
fire ; when it fhall fee them from a diftant place, they fhall hear it furi-
oufly raging, and roaring. And when they fhall be call bound together
into a ftrait place thereof, they fhall there call for death : but it ffoall be
anfwered them , Call not this day for one death, but call for many deaths.
Say, Is this better, or a garden of eternal duration, which is promifed un¬
to the pious ? It fhall be given unto them for a reward, • and a retreat :
therein fhall they have whatever they pleafe ; continuing in the fame for e-
ver. This is a promife to be demanded at the hands of thy Lord. On a
certain day he fhall afiemble them, and whatever they worfhip, befides
God ; and fhall fay unto the worfhipped. Did ye feduce thefe my fervants ;
or did they wander of themfelves from the right way ? They fhall anfwer,
God forbid ! It was not fitting for us, that we fhould take any protestors
befides thee : but thou didft permit them and their fathers to enjoy abundance ;
fo that they fiorgat thy admonition, and became loft people. And God ftjall
fay unto their worfhippers. Now have thefe convinced you of fallhood, in

Q_ q that

n But are themfelves created ;] Being either the Being fubjedt to the fame wants and infirmities
heavenly bodies, or idols, the works of men’s of nature, and obliged to fubmit to the fame
hands. low means of fupporting himfelf and his fa-

b See chap. 16. p. 223. It is fuppofed the mily, with ourfelves. The Meccans were ac-
Jezvs are particularly intended in this place ; quainted with Mohammed , and with his cir-
hecaufe they ufed to repeat paffages of ancient cumftances and way of life, too well to change
hiftory to Mohammed , on which he ufed to dif- their old familiarity into the reverence due to
courfe and make obfervations I. the mefiengcr of God : for a prophet hath no

c He eateth foody and walketh in the ftreets honour in his own country.

1 Al Beidawi.

298 Al KORAN. Chak 25.

that which ye fay : they can neither avert your fiunijhment , nor give you any
afliftance. And whoever of you fhall be guilty of injuftice, him will We
caufe to tafte a grievous torment. We have fent no mefifengers before thee,
but they eat food, and walked through the ftreets : and we make fome of
you an occafion of trial unto others*. Will ye perfevere with patience?

• lince your Lord regardech your -perfeveran.ee. * They who hope not to
meet us at the refurreClion fay, Unlefs the angels be fent down unto us, or
we fee our Lord himfelf, we will not believe. Verily they behave themfelves
arroo-antly *, and have tranfgrefied with an enormous tranfgreflion. The day
whereon they fhall fee the angels b, there fhall be no glad tidings on that
day for the wicked •, and they fhall fay. Be this removed far from us ! and we
will come unto the work which they fhall have wrought, and we will make
it as duft fcattered abroad. On that day fhall they who are deftined to
paradife be more happy in an abode, and have a preferable place of repofe
at noon c. On that day the heaven fhall be cloven in funder by the clouds,
and the angels fhall be fent down, defeending vifibly therein d. On that day
the kingdom fhall of right belong wholly unto the Merciful -, and that day
fhall be grievous for the unbelievers. On that day, the unjuft perfon *
fhall bite his hands for angnifh and defpair , and fhall fay, O that I had taken
the way of truth with the apoftle ! Alas for me ! O that I had not taken
fuch a one f for my friend ! He feduced me from the admonition of God, af¬
ter it had come unto me : for the devil is the betrayer of man. And the
apoftle fhall fay, O Lord, verily my people efteemed this Koran to be a

vain compofition. In like manner did we ordain unto every prophet an ene¬
my

3 We have m a de fome of you an occafion of trial
unto others ;] Giving occafion of envy, repining,
and malice ; to the poor, mean, and fick, for ex¬
ample, when they compare their own condition
with that of the rich, the noble, and thofe who
are in health : and trying the people to whom
prophets are fent, by thofe prophets 1 .

b The day zu her eon they fhall fee the angels >]
viz. At their death, or at the refurreftion.

c A !' referable place of repofe at noon 1] For
the b 5.1 unefs of the day of judgment will be
over by that time ; and the bleffed will pafs
their noon in paradife, and the damned in
hell2.

d The heavens fie all be cloven in funder , &c.]
1. e. They fhall part and make way for the
clouds which fhall defeend with the angels,
bearing the books wherein every man’s adtions
are recorded.

c The unjuft perfon .] It is fuppofed by fome
that thefe words particularly relate to Okba Ebn
Abi iVLait , who ufed to be much in Mob am-
m\W company, and having once invited him to
an entertainment, the prophet refufed to tafte of

1 Idem 9 J4ALLAL, 2 I idem . 3 Al Beidav

his meat, unlefs he would profefs IJlam i which
accordingly he did. Soon after, Okba , meeting
Obba Ebn Khalf* his intimate friend, and being
reproached by him for changing his religion, af-
fured him that he had not, but had only pro¬
nounced the profeffion of faith to engage Mo-
hammed to eat with him, becaufe he could not
for fhame let him go out of his houfe without
eating. However, Obba protefted that he would
not be fatisfied, unlefs he went to Mobammed>ar\&
fet his foot on his neck, and fpit in his face:
which Okba9 rather than break with his friend,
performed in the public hall, where he found
Mohammed fitting ; whereupon the prophet told
him that if ever he met him out of Mecca , he
would cut off his head. And he was as good
as his word ; for Okba , being afterwards taken
prifoner at the battle of Bedr, had his head
ftruck off by Ali , at Mohammed's command. As
for Obba , he received a wound from the pro*
phet’s own hand, at the battle of Ohod9 of which
he died at his return to Mecca 3.

f Such a one i] According to the preceding
note, this was Obba Ebn Khalfi

1. V. Gacnier, Vie de Mahom. voU 1. p* 362-

Chap. 25. Al KORAN. 299

my from among the wicked : but thy Lord is a fufficient director, and de¬
fender. The unbelievers fay, Unlefs the Koran be fent down unto him en¬
tire at once % we will not believe. But in this manner have we revealed it,
that we might confirm thy heart thereby b, and we have dictated it gradually,
by diftinft parcels. They fhall not come unto thee with any Arrange queftion
but we will bring thee the truth in anfwer , and a raoft excellent interpre¬
tation. They who (hall be dragged on their faces into hell, fhall be in the
worft condition, and fhall Array molt widely from the way of falvation. We
heretofore delivered unto Moses the book of the law ; and we appointed him
Aaron his brother for a counfellor. And we faid unto them , Go ye to the
people who charge our figns with falfhood. And we defirroyed them with a
fignal deftrudtion. And remember the people of Noah, when they accufed
our apofirles of impoArure : we drowned them, and made them a fign unto
mankind. And we have prepared for the unjuft a painful torment. Remem¬
ber alfo Ad, and Thamud, and thofe who dwelt at al Rass c ; and many
other generations, within this period. Unto each of them did we propound
examples for their admonition \ and each of them did we deftroy with an ut¬
ter deftrudtion. "The Koreish have pafied frequently near the city which was
rained on by a fatal rain d : have they not feen where it once flood? Yet have they
not dreaded the refurredtion. When they fee thee, they will receive thee on-

Q.q 2 *y

* Unlefs the Koran be revealed at once ;] As tions, the prophet Shoaib was fent to preach to
were the Pentateuch, Pfalms, and Gofpel, them ; but they not believing on him, the well
according to the Mohammedan notion ; whereas fell in, and they and their houfes were all fwal-
it was twenty three years before the Koran was lowed up. Another fuppofes it to have been a
compleatly revealed 1 . town in Yamama, where a remnant of the Tba-

b "That we might confirm thy heart;"] Both to mudites fettled, to whom a prophet was alfo
infufe courage and conftancy into thy mind, and fent; but they flaying him, were utterly de-
to ftrengthen thy memory and underflanding. ftroyed. Another thinks it was a well near An -
For, fay the commentators, the prophet’s receiv- tioch, where pspffea Habib al Najjar

ing the divine direction, from time to time, how (whofe tomb is ftill to be feen there, being fre-
to behave, and to fpeak, on any emergency, quently viflted by the Mohammedans) was mar¬
aud the frequent vifits of the angel Gabriel , tyred 3. And a fourth takes al Rajs to be a well
greatly incouraged and fupported him under all in Hadramaut , by which dwelt fome idolatrous
his difficulties : and the revealing of the Kora 11 Thamuditcs , whofe prophet was Handha , or
by degrees was a great, and, to him, a neceffa- Khantala (for I find the name written both
ry help for his retaining and underflanding it; ways) Ebn Safzoan Thefe people were firfl
which it would have been impoflible for him to annoyed by certain monflrous birds, called Anka ,
have done, with any exadlnefs, had it been re- which lodged in the mountain above them, and
vealed at once ; Mohammed's cafe being intirely ufed to fnatch away their children, when they
different from that of Mojes , David , and Jefus , wanted other prey : but this calamity was fo far
who could all read and write, whereas he was from humbling them, that on their prophet’s call-
perfe&ly illiterate 2 . ing down a judgment upon them, they killed

c Thofe who dwelt at al Rafs ;] The commen- him, and were all deflroyed
tators are at a lofs where to place al Rafs . Ac- u The city which was rained on by a fatal rain ;]
cording to one opinion it was the name of a viz. Sodom ; for the Koreifh often paflcd by the
well (as the word fignifies) near Midi an 9 about place where it once flood, in the journeys they
which fome idolaters having fixed their habita- took to Syria for the fake of trade.

1 See the Prelim. Difc. $.111. p. 64, £sV. 3 Al Bejdawj, * Abu’i.f. Geojr.

V. Vit. Saladini , p. S6. 4 See chap. 22. /. 279, not. a. ' Al Beidaw 1, Jaj„-

lalo’ddin.

300 Al KORAN. Chap. 2S.

ly with fcoffing, faying , Is this he, whom God hath fent as his apoftle?
Verily he had almoft drawn us afide from the worfhip of our gods ; if We
had not firmly perfevered in our devotion towards them. But they fhai{
know hereafter, when they fhall fee the punilhment prepared for them , who
hath ftrayed more widely from the right path. What thinkeft thou ? He who
taketh his luft for his god *, canft thou be his guardian* ? Doft thou imagine
that the greater part of them hear, or underftand ? They are no other than
like the brute cattle ; yea, they ftray more widely from the true path. Doll
thou not- confider the works of thy Lord, how he ftretcheth forth the fhadow
before fun-rife ? If he had pleafed, he would have made it immovable for
ever. Then we caufe the fun to rife , and to fhew the fame *, and afterwards
we contract it by an eafy and gradual contraction. It is he who hath ordained
the night to cover you as a garment ; and deep to give you reft •, and hath or¬
dained the day for waking. It is he who fendeth the winds, driving abroad
the pregnant clouds, as the forerunners of his mercy b : and we lend down
pure water c from heaven, that we may thereby revive a dead country, and
give to drink thereof unto what we have created, both of cattle and men
in great numbers d *, and we diftribute the fame among them at various times*
that they may confider : but the greater part of men refufe to confider , only
out of ingratitude*. If we had pleafed, we had fent a preacher unto every
city f : wherefore do not thou obey the unbelievers ; but oppofe them here¬
with, with a ftrong oppofition. It is he who hath let loofe the two feas ;
this frefh and fweet, and that fait and bitter : and hath placed between them a
bar s, and a bound which cannot be pafifed. It is he who hath created man
of water h ; and hath made him to bear the double relation of confanguinity and
affinity ; for thy Lord is powerful. They worfhip, befides God, that which
can neither profit them ncr hurt them : and the unbeliever is an afliftant of
the devil againft his Lord We have fent thee to be no other than a bearer
of good tidings, and a denouncer of threats. Say, I alk not of you any

reward

a Canft thou be his guardian ?] i. e. Doft thou
expedl to reclaim fuch a one from idolatry and
infidelity ?

b See chap. 7. p. 122. There is the fame
various reading here, as is mentioned in the
notes to that paflage.

c Pure water 1] Properly, purifying water;
which epithet may perhaps refer to the cleanfing
quality of that element, of fo great ufe both on
religious and on common occasions.

a Po cattle and to men in great ?umbers That
is. To fuch as live in the dry defiirts, and are
.obliged to drink rain water ; which the inhabi¬
tants of towns, and places well-watered, have no
occafion to do.

e Out of ingratitude ;] Or, out of infidelity:
for the old Arabs ufed to think themfelves in¬
debted for their rains, not to God, but to the

influence of fome particular ftars r.

f We had fent a preacher unto every city ;] And
had not given thee, O Mohammed , the honour
and trouble of being a preacher to the whole
world in general.

8 A bar ;] To keep them afimder, and prevent
their mixing with each other. The original

word is barzakh ; which has been already ex¬
plained 2.

h Of water i] With which Adarfs primitive
clay was mixed; or, of feed . See chap. 24.

P- 293*

1 An afffant of the devil againfl his Lord ;]
Joining with him in his rebellion and infidelity.
Some think Abu Jahl is particularly ftruck at in
this paflage. The words may alfo be tranflated,
Hke unbeliever is contemptible in the fight of his
Lord.

* Set the Prelim . Difc, §. I. p. 31.

* In net. ad cap. 23. p. 2863

Chap. 25. Al KORAN. 301

reward for this my preaching \ befides the converfion 0/him who Hi all defire to take
the way unto his Lord a. And do thou truft in him who liveth, and diethnot •,
and celebrate his praife : (he is fufficiently acquainted with the faults of his
fervants :) who hath created the heavens and the earth, and whatever is between
them, in fix days •, and then afcended his throne •, the Merciful. Afk now the
knowing concerning him. When it is faid unto the unbelievers , Adore the Merci¬
ful •, they reply. And who is the Merciful b ? Shall we adore that which thou com¬
manded: us ? And this precept caufeth them to fly the falter from the faith. Bleffed
be he who hath placed the twelve figns in the heavens ; and hath placed therein a
lamp c by day , and the moon which fhineth by night ! It is he who hath ordained
the night and the day to fucceed each other, tor the obfervation of him who
will confider, or defireth to Jloew his gratitude. The fervants of the Merci¬
ful are thofe who walk meekly on the earth, and, when the ignorant fpeak
unto them, anfwer, Peace d : and who pafs the night adoring their Lord,
and Handing up to pray unto him *, and who fay, O Lord, avert from us the
torment of hell, for the torment thereof is perpetual •, verily the fame is a
miferable abode, and a wretched ftation : and who, when they bellow, are nei¬
ther profufe, nor niggardly *, but obferve a juft medium between thefe ° ; and
who invoke not another god together with the true God neither flay the
foul, which God hath forbidden to be Jlain , unlefs for a juft caufe : and who
are not guilty of fornication. But he who lhall do this, fhaJl meet the re¬
ward of his wickednefs : his punifhment lhall be doubled unto him on the day
©f refurredlion •, and he lhall remain therein, covered with ignominy, for ever :
except him who lhall repent, and believe, and lhall work a righteous work ;
unto them will God change their former evils into good f ; for God is ready
to forgive, and merciful. And whoever repenteth, and doth that which is
right •, verily he turneth unto God with an acceptable converfion. And they
who doonot bear falfe witnefs •, and when they pafs by vain difcourfe, pafs by
the fame with decency : and who, when they are admonilhed by the figns of
their Lord, fall not down as if they were deaf and blind, but fund up and
are attentive thereto : and who fay, O Lord, grant us of our wives and our
offspring fuch as may be the fatisfadlion of our eyes •, and make us patterns
unto thofe who fear thee. Thefe lhall be rewarded with the higheft apartments
in paradife , becaufe they have perfevered with conftancy ■, and they fhall
meet therein with greeting and falutation ; they fhall remain in the fame for

ever :

* Befides the converfion of him who Jhnll take
the way unto his Lord;] Seeking to draw near
unto him, by embracing the religion taught by
me his apoflle ; which is the bell return I expert
from you for my labours 1 . The paifage, how¬
ever, is capable of another meaning, viz. That
Mohammed deiires none to give, but him who
lhall contribute freely and voluntarily towards
she advancement of God’s true religion.
b See chap. 17. p. 237.

c A lamp',"] i. e. The fun.
d Peace ;] This is intended here not as a falu¬
tation, but as a waving all farther difcourfe and
communication with the idolaters.
c See chap. 17. p. 230.

f God will change their former evils into good ;]
Blotting out their former rebellion, on their re¬
pentance, and confirming and encreafmg their
faith and obedience

1 -^/Beidawj

2 Idem .

302 Al KORAN. Chap. 26.

ever : it fhall be an excellent abode, and a delightful ftation. Say, My
Lord is not follicitous on your account, if ye do not invoke him: ye have
already charged his apoftle with impofture ; but hereafter fhall there be a
falling punifhment in flitted on yon.

Intitled , The Poets 3 ; revealed at Mecca b.

In the name of the moft merciful God.

TL S. M c. Thefe are the figns of the perfpicuous book. Peradventure

thou afflidleft thy felf unto death, left the Meccans become not true
believers. If we pleafed, we could fend down unto them a convincing fign
from heaven, unto which their necks would humbly fubmit. But there
cometh unto them no admonition from the Merciful, being newly revealed
as occafions require, but they turn afide from the fame ; and they have charg¬
ed it with faiihood : but a mefiage fhall come unto them, which they fhall
not laugh to fcorn. Do they not behold the earth, how many vegetables we
caufe to fpring up therein, of every noble fpecies ? Verily herein is a fign:
but the greater part of them do not believe. Verily thy Lord is the
mighty, the merciful God. Remember when thy Lord called Moses,
faying , Go to the unjuft people, the people of Pharaoh ; will they not
dread me ? Moses anfwered, O Lord, verily I fear left they accufe me of
falfhood, and left my breaft become ftraitened, and my tongue be not ready
in fpeaking d : fend therefore unto Aaron, to be my afliftant. Alfo they have
a crime to objeffi againft me e *, and I fear they will put me to death. God faid,

* They fhall by no means put thee to death : wherefore go ye with our figns ;
for we will be with you, and will hear what paffes between you and them. Go ye
therefore unto Pharaoh, and fay. Verily we are the apoftle f of the Lord of
all creatures : fend away with us the children of Israel. And when they had
delivered their meffage , Pharaoh anfwered. Have we not brought thee up
among us, when a child •, and haft thou not dwelt among us for feveral
years of thy life s ? Yet haft thou done thy deed which thou haft done : and thou

art

* The chapter bears this infcription, becaufe
at the conclufion of it the Arabian poets are fe-
verely cenfured.

b The five laft verfes, beginning at thefe
words, And tbofe who err follow the poets. Sic. fome
take to have been revealed at Medina.

c See the Prelim. Difc. §. III. p. 59, &c.
d See chap. 20. p. 257.

c A crime;'] viz. The having killed an Egyp¬
tian '.

f The Apoftle ;] The word is in the Angular
number in the original; for which the commen¬
tators give feveral reafons.

E For feveral years ;] It is faid that Mofes
dwelt among the Egyptians thirty years, and
then went to Midian, where he flaid ten years ;
after which he returned to Egypt, and fpent
thirty years in endeavouring to convert them ;
and that he lived after the drowning of Pharaoh
fifty years 3.

1 See chap. 2 8.

* Al Beidawi-

Chap. 26. Al KORAN \ 303

art an ungrateful perfon. Moses replied, I did it indeed, and I was one
of thofe who erred 3 ; wherefore I fled from you, becaufe I feared you : but
my Lord hath beftowed on me wifdom, and hath appointed me one of his
apoftles. And this is the favour which thou haft beftowed on me, that thou
haft enflaved the children of Israel. Pharaoh faid. And who is the Lord
of all creatures ? Moses anfwered. The Lord of heaven and earth, and of
whatever is between them : if ye are men of fagacity. Pharaoh faid unto
thofe who were about him. Do ye not hear ? Moses faid, Your Lord, and
the Lord of your forefathers. Pharaoh faid unto thofe who were prefent ,
Your apoftle, who is fent unto you, is certainly diftradted b. Moses faid.
The Lord of the eaft, and of the weft, and of whatever is between them ;
if ye are men of underftanding. Pharaoh faid unto him. Verily if thou take
any god befldes me c, I will make thee one of thofe who are imprifoned d.
Moses anfwered. What, although I come unto you with a convincing miracle ?
Pharaoh replied. Produce it therefore, if thou fpeakeft truth. And he caft
down his rod, and behold, it became a viflble ferpent : and he drew forth his
hand out of his bofo?n *, and behold, it appeared , white unto the fpectators.
Pharaoh faid unto the princes who were about him. Verily this man is a
fkilful magician : he feeketh to difpofiefs you of your land by his forcery what
therefore do ye diredt ? They anfwered. Delay him, and his brother by good
words for a time and fend through the cities men to afiemble and bring un¬
to thee every fkilful magician. So the magicians were aflembled at an ap¬
pointed time, on a folemn day. And it was faid unto the people. Are ye
aflembled together ? Perhaps we may follow the magicians, if they do get the
victory. And when the magicians were come, they faid unto Pharaoh,
Shall we certainly receive a reward, if we do get the vidtory ? He anfwered.
Yea •, and ye fhall furely be of thofe who approach my perfon. Moses faid
unto them, Caft down what ye are about to caft down. Wherefore they
caft down their ropes and their rods, and faid. By the might of Pharaoh,
verily we foall be the conquerors. And Moses caft down his rod, and be¬
hold, it fwallowed up that which they had caufcd falfely to appear changed into
ferpent s. Whereupon the magicians proftrated themfelves, worfhipping, and
faid. We believe in the Lord of all creatures, the Lord of Moses and of
Aaron. Pharaoh faid unto them , Have ye believed on him, before I

have

a I was one of thofe 'who erred ;] Having killed
the Egyptian undefignedly.

b Tour apoftle is dift ratted ;] Pharaoh , it feems,
thought Mofcs had given but wild anfwers to
his queftion ; for he wanted to know the perfon
and true nature of the God whofc mefienger
M-jfcs pretended to be ; whereas he fpoke of his
works only. And becaufe this anfwcr gave fo
little latisfattion to the king, he is therefore fup-
pofed by fome to have been a Dahrite , or one
who believed the eternity of the world 1 .

c If thou take any god beftdes me ;] From this

and a parallel expreflion in the 28th chapter, it is
inferred that Pharaoh claimed the worihip of his
fubjedls, as due to his fupreme power.

d 1 will make thee one of thofe who are impri¬
foned ;] Thele words, fays a l Reid aw i , were a
more terrible menace than if he had faid I will
itnprifon thee ; and gave Mofcs to underhand that
he muft expedl to keep company with thofe
wretches whom the tyrant had thrown, as was
his cuilom, into a deep dungeon, where thrr
remained till they died.

1 Idem .

3°4 Al KO RAN. Chap. 26.

have given you permiflion ? Verily he is your chief, who hath taught you
magic * : but hereafter ye fhall furely know ?ny power. I will cut off your
hands and your feet, on the oppofite Tides, and I will crucify you all. They
anfwered. It will be no harm unto us \ for we fhall return unto our Lord.
We hope that our Lord will forgive us our fins, fince we are the firft who
have believed b. And we fpake by revelation unto Moses, faying, March forth
with my fervants by night ; for ye will be purfued. And Pharaoh fent offi-
cers through the cities to affemble forces , faying , Verily thefe are a fmall
company * and they are enraged againft us : but we are a multitude well
provided. So we caufed them to quit their gardens, and fountains, and trea-
fu res, and fair dwellings : thus did we do ; and we made the children of
Israel to inherit the fame e. And they purfued them at fun-rife. And when
the two armies were come in fight of each other, the companions of Moses
faid. We fhall furely be overtaken. Moses anfwered. By no means: for
my Lord is with me, who will furely diredt me. And we commanded Moses
by revelation, faying. Smite the fea with thy rod. And when he had fmitten
it, it became divided into twelve parts , between which were as many paths ,
and every part was like a vaft mountain. And we drew thither the others ; and
we delivered Moses and all thofe who were with him : then we drowned the
others. Verily herein was a fign; but the greater part of them did not be-
lievc. Verily thy Lord is the mighty, and the merciful. And rehearfe unto
them the ftory of Abraham : when he faid unto his father, and his people,
What do ye worfhip ? They anfwered. We worfhip idols ; and we conftantly
ferve them all the day long. Abraham faid. Do they hear you, when ye in¬
voke them? Or do they either profit you, or hurt you? They anfwered,
But we found our fathers do the fame. He faid. What think ye ? The gods
which ye worfhip, and your forefathers worfhipped , are my enemy : except
only the Lord of all creatures, who hath created me, and diredteth me ; and
who giveth me to eat, and to drink, and when I am fick, healeth me , and
who will caufe me to die, and will afterwards reftore me to life j and who,
I hope, will forgive my fins on the day of judgment. O Lord, grant me
wifdom * and join me with the righteous : and grant that I may be fpoken
of with honour d among the lateft pofterity \ and make me an heir of the
garden of delight: and forgive my father, for that he hath been one of thofe
who go affray c. And cover me not with fhame on the day of refurredtion $

. a lVho taught you magic;] But has re- Grant that I may be fpofon of with honour ;]

terved the molt efficacious fecrets to himfclf 1. Literally, Grant ?ne a tongue of truth , that is,

b See chap. 7. p. 128, £5' c. a high encomium. The fame expreffion. is ufed

c We made the children of Ifrael to inherit the in chap. 19. p. 252.

famed] Hence Tome fuppofe the Ifraelites, after c And forgive mv father , &c.] By difpofing
the definition of Pharaoh and his hoft, returned him to rcpcntancefand the receiving of the true
to Egypt, and poflefled themfclves of the riches faith. Some fuppofe Abraham pronounced this
of that country x . But others arc of opinion prayer after his father's death, thinking that pot-
that the meaning is no more than that God gave fibly he might have been inwardly a true believer,
them the like pofleflions and dwellings in ano- but have concealed his converfion for fear of Nim-
thcr countiy >. rod, and before he was forbidden to pray for him+.

I 2 Jallalo ddin, Yahya. ^ AIZ amakh. See chap, 7. p. x^i, ^ Set

chap 9. p. 164. and chap. 14. p. 209.

Chap. 26. Al KORAN. 305

on the day in which neither riches nor children fhall avail, unlefs unto him
who fhall come unto God with a fincere heart : when paradife fhall be brought
near to the view of the pious, and hell fhall appear plainly to thole who fhall
have erred ; and it fhall be laid unto them. Where are your deities which ye
lerved befides God ? will they deliver you frotn punijhmcnt , or will they
deliver themfelves ? And they fhall be caft into the fame, both they % and
thofe who have been feduced to their worfhip and all the hoft of Eblis. The
[educed fhall difpute therein with their falfe gods , faying. By God, we were
in a manifeft error, when we equalled you with the Lord of all creatures :
and none feduced us but the wicked. We have now no intercefifors, nor any
friend who careth for us. If we were allowed to return once more into the
world, we would certainly become true believers. Verily herein was a fign :
but the greater part of them believed not. Thy Lord is the mighty, the
merciful. The people of Noah accufed God’s meffengers of impofture : when
their brother Noah faid unto them. Will ye not fear God ? Verily I am a
faithful meffenger unto you •, wherefore fear God, and obey me. I afk. no
reward of you for my preaching unto you *, I expeCl my reward from no other
than the Lord of all creatures : wherefore fear God, and obey me. They an-
fwered, Shall we believe on thee, when only the moft abjedt perfons have fol¬
lowed thee? Noah faid, I have no knowledge of that which they did b ; it
appertain eth unto my Lord alone to bring them to account, if ye underftand ;
wherefore I will not drive away the believers c : I am no more than a pub¬
lic preacher. They replied, Affuredly, unlefs thou defift, O Noah, thou
fhalt be ftoned. He faid, O Lord, verily my people take me for a liar;
wherefore judge publiclcly between me and them ; and deliver me and the true
believers who are with me. Wherefore we delivered him, and thofe who were
with him, in the ark filled with men and anhnals and afterwards we drowned
the red. Verily herein was a fign : but the greater part of them believed not.
Thy Lord is the mighty, the merciful. The tribe of. Ad charged God’s
meffengers with falfhood : when their brother Hud . faid unto them. Will ye
not fear God ? Verily I am a faithful mefifenger unto you-, wherefore fear
God, and obey me. I demand not of you any reward for my preaching
unto you : I expedl my reward from no other than the Lord of all creatures.
Do ye build a land-mark on every high place, to divert yourfelvesd? And
do ye eredt tnagnificent works, hoping that ye may continue in their poffeffon
for ever ? And when ye exercife your power, do ye exercife it with cruelty
and rigour'? Fear God, by leaving thefe things and obey me. And fear

R r him

* See chap. 21. p. 273. * gers ; who dire£l themfelves in their journeys

b I have no knowledge of -that which . they did by the ftars, and have no need of fuch build-
i. e. Whether they have embraced the faith which ings 1 ?

I have preached, out of the finccrity of their c Do ye exercife it with cruelty and rigour ?\
hearts, or in profpedt of fomc worldly advan- Putting to death, and inflicting other corporal
tnSc- ‘ punifhments without mercy, and rather for the

c Sec chap. 11. p. 177. # fatisfa&ion of your paffion than the amendment

cl Do ye build a land- mark on every high place, of .the fuffercr 2.

*' Invert your fclvcs Or to mock the pa Hen-

1 Al Be 1 daw 1. 2 Idem.

$o6 Al K O R A IV. Chap. 26.

him who hath bellowed on you that which ye know : he hath bellowed on
you cattle, and children, and gardens, and fprings of water. Verily I fear for
you the punifhment of a grievous day. They anfwered. It is equal unto
us whether thou admonifh us, or dofb not admonifh us : this which thou
preacheft is only a device of the ancients ; neither fhall we be punifhed for what
ws have done. And they accufed him of impofture : wherefore we deftroyed
them. Verily herein was a fign : but the greater part of them believed not.
Thy Lord is the mighty, the merciful. The tribe of Thamud alfo charged
the meffengers of God with falfhood. When their brother Saleh faid unto
them. Will ye not fear God ? Verily l am a faithful mefienger unto you :
wherefore fear God, and obey me. I demand no reward of you for tny
preaching unto you ; I expert my reward from no other than the Lord of all
creatures. Shall ye be left for ever fecure in the poffejfion of the things
which are here ; among gardens, and fountains, and corn, and palm-trees,
whofe branches fheathe their flowers ? And will ye continue to cut habitations
for your felves out of the mountains, behaving with infolence * ? Fear God,
and obey me •, and obey not the command of the tranfgrefiors, who aft cor¬
ruptly in the earth, and reform not the fame. They anfwered. Verily thou
art diftrafted : thou art no other than a man like unto us : produce now fome
fign, if thou fpeakeft truth. Saleh faid. This fhe-camel fhall be a fign un¬
to you: fhe fhall have her portion of water, and ye fhall have your portion
of water alternately , on a feveral day appointed for youh ; and do her no hurt,
left the punifhment of a terrible day be inflifted on you. But they flew her ;
and were made to repent of their impiety : for the punilhment which had been
threatened overtook them. Verily herein was a fign ; but the greater part
of them did not believe. Thy Lord is the mighty, the merciful. The
people of Lot likewife accufed God’s meffengers of impofture. When their
brother Lot faid unto them. Will ye not fear God ? Verily I am a faithful
mefienger unto you : wherefore fear God, and obey me. I demand no reward
of you for my preaching : I expefl my reward from no other than the Lord
of all creatures. Do ye approach unto the males among mankind, and leave
your wives which your Lord hath created for you ? Surely ye are people who
tranfgrefs. They anfwered, Unlefs thou defift, O Lot, thou fhalt certainly
be expelled our city. He faid. Verily I am one of thofe who abhor your
doings : O Lord, deliver me, and my family, from that which they aft.
Wherefore we delivered him, and all his family •, except an old woman, his
wife , who perifhed among thofe who remained behind : then we deftroyed the
reft -, and we rained on them a fhower of fiones ; and terrible was the fhower
which fell on thofe who had been warned in vain. Verily herein was a fign •,
but the greater part of them did not believe. Thy Lord is the mighty,

the

1 Behaving zvith infolence ;] Or, as the origi¬
nal word may alfo be rendred, JJjezuing art and
ingenuity in your work.

b She ft> all have her portion of water, and ye
fhall have your portion of water alternately, on
a Jeveral day appointed for you ;] That is. They

were to have the ufe of the water by turns, the
camel drinking one day, and. the Thamud i to s
drawing the other day ; for when this camel
drank, fhe emptied the wells or brooks for that
day. See chap. 7. p. 124.

Chap. 26. Al KORAN 3°7

the merciful. The inhabitants of the wood* alfo accufed God’s meffengers
of impofture. When Shoaib faid unto them. Will ye not fear God ? Verily
I am a faithful meffenger unto you : wherefore fear God, and obey me. I
afk no reward of you for my ■preaching : I expedt my reward from no other
than the Lord of all creatures. Give juft meafure, and be not defrauders ; and
•weichwith an equal balance ; anddiminifh not unto men ought of their matters *,
neither commit violence in the earth, acting corruptly. And fear him who
hath created you, and alfo the former generations. They anfwered. Certainly
thou art diftradted : thou art no more than a man, like unto us ; and we do
furely efteem thee to be a liar. Caufe now a part of the heaven to fall upon
us, if thou fpeakeft truth. Shoaib faid. My Lord belt knoweth that which
ye do. And they charged him with falfhood : wherefore the punifhment of
the day of the fhadowing cloud b overtook them *, and this v/as the punifh-
nient of a grievous day. Verily herein was a fign ; but the greater part of
them did not believe. Thy Lord is the mighty, the merciful. This
hook is certainly a revelation from the Lord of all creatures, which the faithful
fpirit c hath caufed to defcend upon thy heart, that thou mighteft be a preacher
to thy people , in the perfpicuous Arabic tongue : and it is born witnefs to in the
fcriptures of former ages. Was it not a fign unto them, that the wife men
among the children of Israel knew it ? Had we revealed it unto any of the
foreigners, and he had read the fame unto them, yet they would not have be¬
lieved therein. Thus have we caufed ohftinate infidelity to enter the hearts of
the wicked : they fhall not believe therein, until they fee a painful punifhment.
It fhall come fuddenly upon them, and they fhall not forefee it : and they
fhall fay. Shall we be refpited ? Do they therefore defire our punifhment to
be haftened d ? What thinkeft thou ? If we fuffer them to enjoy the advan¬
tage of this life for feveral years, and afterwards that with which they are
threatened come upon them what will that which they have enjoyed profit
them ? We have deftroyed no city, but preachers were firfi fent unto it, to
admonifh the inhabitants thereof ; neither did we treat them unjuftly. The de¬
vils did not defcend with the Koran , as the infidels give out : it is not for their
purpofe, neither are they able to produce fuch a book ; for they are far re¬
moved from hearing the difcourfe of the angels in heaven e. Invoke no other
god with the true God, left thou become one of thofe who are doomed to

R r 2 punifhment.

a See chap. 15. p.213. Shoaib being not called
the brother of thefe people, which would have
preferved the conformity between thispafiage and
the preceding, it has been thought they were not
Midianitcs, but of another race : however we find
the prophet taxes them with the fame crimes as

he did thofe of Midian 1 .

b The Jh adorning cloud.'] God firft plagued them
with fuch intolerable heat for feven days, that
all their waters were dried up ; and then brought
a cloud over them, under whofe fhade they ran.

and were all deftroyed by a hot wind and fire
which proceeded from it 2.

c The faithful fpirit ;] i. e. Gabriel ; who is
intrufted with the divine fecrets and revela¬
tions.

d Do they defire our punijhment to be hafinied ; ]
The infidels were continually defying Moham¬
med to bring fome fignal'and miraculous deftruc-
tion on them, as a fhower of ftones, &c.
c See chap. 1 5. p. 21 1.

1 See chap. 7. p. 126.

3 ^/Beidawi.

308 Al KORAN. Chap. 26.

punifliment. And admonifh thy more near relations a. And behave thv
felf with meeknefs b towards the true believers who follow thee : and if they
be dil'obedient unto thee, fay. Verily I am clear of that which ye do. And
truft in the moft mighty, the merciful God *, who feeth thee when thou rifeft
up, and thy behaviour among thofe who worfhip c ; for he both heareth and
knoweth. Shall I declare unto you upon whom the devils defcend ? They
defcend upon every lying and wicked perfon d : they learn what is heard e ;
but the greater part of them are liars. And thofe who err follow the jleps
of the poets : doft thou not fee that they rove as bereft of their fenfes through
every valley •, and that they fay that which they do not f ? except thofe who
believe, and do good works, and remember God frequently ; and who de¬
fend themfelves, after they have been unjuftly treated £. And they who

a Trench to thy near relations ;] The comment
tators fuppofe the fame command to have been
virtually contained in the ieventy fourth chapter,
which is prior to this in point of time 1 . It is
faid that Mohammed , on receiving the paflage be¬
fore us, went up immediately to mount Safa,
and having called the feveral families to him,
one by one, when they were all affembled, ask¬
ed them, whether if he fhould tell them that
mountain would bring forth a fmaller mountain,
they would believe him ; to which they anfwer-
ing in the affirmative. Verily , fays he, 1 am a
warncr fer.t unto you , before a fevere cb aft fe¬
me nt 3 .

b Behave thy felf with meeknefs ;] Literally,
Lower thy wing .

c Who feeth thee when thou rifeft up , and thy
behaviour among thofe who worfhip ;] i. e. Who
feeth thee when thou rifeft up to watch and
fpend the night in religious exercifes, and ob-
ferveth thy anxious care for the Mojlems exadt
performance of their duty. It is faid that the
night on which the precept of watching was
abrogated, Mohammed went privately from one
houfc to another, to fee how his companions fpent
the time; and that he found them fo intent in
rending the Koran , and repeating their prayers,
1 hat their houfes, by reafon of the humming
noilc they made, feemed to be fo many nefts of
hornets Some commentators, however, fup-
pofe that by the prophet’s behaviour , in this
place, are meant the various poftures lie ufed in
praying at the head of his companions; as Hand¬
ing, bowing, pr oft ration, and fitting 4*.

J The devils defend upon every lying and zoic bed
perfon ;] The prophet, having vindicated himfelf
:Vom the charge of having communication with

aft

the devils, by the oppofition between his doc¬
trine and their defigns, and their inability to
compofe fo con lift ent a book as the Koran , pro¬
ceeds to fhew that the perfons moll likely to
a correfpondence with thofe evil fpirits, were li¬
ars and flanderers, that is, his enemies and op-
pofers.

c They learn what is heard ; J. : i . e. They are
taught by the fecret infpiration of the devils,
and receive their idle and inconfiftent fuggeftions
for truth. It being uncertain whether the Jlan-
derers or the devils be the nominative cafe to the
verb, the words may alfo be rendred. They im¬
part what they hear ; that is. The devils ac¬
quaint their correfpondents on earth with fuch
incoherent feraps of the angels difeourfe, as
they can hear by Health 5.

f They rove as bereft of their fenfes through e-
very valley , &c.] Their compofitions being as
wild as the adlions of a diftradted man : for moft
of the ancient poetry was full of vain imagina¬
tions ; as fabulous Hories and deferiptions, love-
verfes, flattery, exceffive commendations of their
patrons, and as exceffive reproaches of their
enemies, incitements to vicious adlions, vain¬
glorious vauntings, and the like 6 .

5 Except thofe who believe , &c.] That is, Such
poets as had embraced Mohammedifm ; whofe
works, free from theprophanenefs of the former,
run chiefly on the praifes of God, and the
eftablifhing his unity, and contain exhortations
to obedience and other religious and moral ver-
tues ; without any fatyrical invedlives, unlcfs
againH fuch as have given juft provocations, by
having Hrft attacked them, or fome others of
the true believers, with the fame weapons. In
this laft cafe Mohammed Jaw it was neceffary

for

1 See the notes thereon , and the Prelim. Difc . §. II. p • 43.
A Idem, Ja llai.o'ddin. i I idem. 6 I idem.

2 Al Beidawi.

5 Idem .

Chap. 27. Al KORAN \ 309

a6l unjuftly (hall know hereafter,

treated.

for him to borrow affiftance from the poets of
his party, to defend himfelf and religion from
the infults and ridicule of the others ; for which
purpofe he employed the pens of Labid Ebn Ra¬
bid1*. Abda'llab Ebn Raw dh a* HaffanEbn Thabet ,

1 * See the Prelim . Difc. /. 6

with what treatment they fhall be

and the two Caahs. It is related that Mohammed
once faid to Caab Ebn Malec , Ply the?n with
fat ires ; for , by him in whofe band my foul is* they
wound more deeply than arrows

. 2 Al- Be id aw 1.

CHAP. XXVII.

Intitled , The Ant a ; revealed at Mecca.

In the name of the moft merciful God.

T. S. Thefe are the ligns of the Koran, and of the perfpicuous book :

a direction, and good tidings unto the true believers ; who regularly
perform their prayer, and give alms, and firmly believe in the life to come.
As to thofe who believe not in the life to come, we have prepared their works
for themb ; and they fhall be ftruck with aftonifhment at their difappointjnent ,
when they Jhall be raifed again : thefe are they whom an evil punifhment await-
eth in this life *, and in that which is to come they fhall be the greatefh
lofers. Thou haft certainly received the Koran from the prefence of a
wife, a knowing God. Re?nember when Moses faid unto his family. Verily
I perceive fire : I will bring you tidings thereof, or I will bring you a lighted
brand, that ye may be warmed c. And when he was come near unto it, a
voice cried unto him, faying , Biefted be he who is in the fire, and whoever is
about it d ; and praife be unto God, the Lord of all creatures ! O Moses,
verily I am God, the mighty, the wife : caft down now thy rod. And when
he faw it, that it moved, as though it had been a ferpent, he retreated and
fled, and returned not. And God faid , O Moses, fear not ; for my meftengers
are not difturbed with fear in my fight: except he who fhall have done
amifs, and fhall have afterwards lubftituted good in lieu of evil •, for I am
gracious and merciful Moreover put thy hand into thy bofom it fhall

come

a In this chapter is- related, among 0-
tlier ilrange things, an odd ftory of the ant,
which has therefore been pitched on for the
title.

b We have prepared their works, for them ;]
By rendring them plcafing and agreeable to their
corrupt natures and inclinations,

* See chap. 20* p- 256.

d Blejfcd be he who is in the fire , and about
it i] Some fuppofc God to be intended by the
former words, and by the latter, the angels who
were prefen t 1 ; others think Mofes and the an-
gels are here meant, or all perfons in general in
this holy plain, and the country round it z.

c Except he who fhall have done amifs , So c.]
This exception was defigned to qualify the pre¬
ceding

Yahya, 2 Jallalo’ddin, Al Beidawj,

310 Al KORAN, : C HAP. 27.

come forth white, without hurt : this' /hall be one among the nine figns* unto
Pharaoh and his people-, for they are a wicked people. And when our
vifible figns had come unto them, they faid, This is manifeft forcery. And
they denied them, although their fouls certainly knew them to be from God ,
out of iniquity and pride : but behold what was the end of the corrupt doers.
We heretofore bellowed knowledge on David and Solomon ; and they faid,
Praifebeunto God, who hath made us more excellent than many of his faithful
fervants ! And Solomon was David’s heir b ; and he faid, O men, we have
been taught the fpeech of birds c, and have had all things bellowed on us ;
this is manifeft excellence. And his armies were gathered together unto So¬
lomon, conftfting of genii d, and men, and birds ; and they were led in dif-
tindl bands, until they came unto the valley of ants e. And an ant, feeing
the hojis approaching, faid, O ants, enter ye into your habitations, left Solo¬
mon and his army tread you under foot, and perceive it not. And Solo¬
mon fmiled, laughing at her words, and faid, O .Lord, excite me that I may
be thankful for thy favour, wherewith thou haft favoured me, and my pa¬
rents and that I may do that which is right, and well-pleafing unto thee:
and introduce me, through thy mercy, into paradife , among thy fervants the
righteous. And he viewed the birds, and faid. What is the reafon that I fee
not the lapwing f? Is fhe abfent? Verily I will chaftife her with a fevere

chaftife-

ceding aflertion, which feemed too general : for
feveral of the prophets have been fubjedt to fins,
tho’ not great ones, before their rnifiion ; for
which they had reafon to apprehend God’s an¬
ger, tho’ they are here a/fured that their fubfe-
quent merits intitle them to his pardon. It is
luppofed that Mofes's killing the Egyptian unde-
iignedly is hinted at x.

a See chap. 17. p. 236.

b Solomon was David’/ bein’] Inheriting not
only his kingdom, butalfo the prophetical office,
preferably to his other fons, who were no lefs
than nineteen2.

c We have been taught the fpeech of birds ;]
That is, The meaning of their feveral voices,
tho’ not articulate.; of Solomon's interpretation
whereof the commentators give feveral in-
flances

d His army conftfing of genii , See.] For this
fancy, as well as the former, Mohammed was
obliged to the Talmudifls who, according to
their manner, have interpreted the Hebrew words
of Solomon 5, which the Englifh verfion ren¬
ders, 1 gat men-fi?igers , and women-ftngers , as if
that prince had forced demons or fpirits to ferve
him at his table, and in other capacities ; and

particularly in his vaft and magnificent build¬
ings, which they could not conceive he could
otherwife have performed.

c The valley of ants ;] The valley feems to be
fo called from the great numbers of ants which
are found there. Some place it in Syria, and
others in Tayef 6.

f And he viewed the birds, &c.] The Arab
hiftorians tell us, that Solomon , having finiffied
the temple of Jerufalem, went in pilgrimage to
Mecca, where having (laid as long as he pleafed,
he proceeded towards Taman ; and leaving Mec¬
ca in the morning, he arrived by noon at Sanaa,
and being extreamly delighted with the country,
relied there; but wanting water to make the
ablution, he looked among the birds for the
lapwing, called by the Arabs al Hudbud, whole
bufinefs it was to find it ; for it is pretended file
was fagacious or fharp-fighted enough to difeover
water under ground, which the devils ufed to
draw, after file had marked the place by digging
with her bill : they add, that this bird was then
taking a tour in the air, whence, feeing one of
her companions alighting, fhe defeended alfo,
and having had a defeription given her by the
other of the city of Saba, whence file was jult

arrived.

1 Idem. 2 Idem. 5 See Maracc. not . in loc. p. 51 1. * V. Mi draft:, Yalkut

She muni, p. 1 x. ft 29* Iff Millium de Mohammed if mo ante Mohammed . p. 232. 1 Ec cleft ii. S*

c* Al Beidawi, Jall alo'ddin.

Chap. 27. Al KORAN \ 311

chaftifement *, or I will put her to death ; unlefs fhe bring me a juft ex-
cufe. And fhe tarried not long before fhe prefented herfelf unto Solomon , and
faid, I have viewed a country which thou haft not viewed ; and I come
unto thee from Saba, with a certain piece of news. I found a woman b
to reign over them, who is provided with every thing requiftte for a prince ,
and hath a magnificent throne c. I found her and her people to worfhip the
fun, befides God : and Satan hath prepared their works for them, and
hath turned them afide from the way of truth , (wherefore they are not rightly
directed,) left they fhould worfhip God, who bringeth to light that which
is hidden in heaven and earth, and knoweth whatever they conceal, and
whatever they difcover. God ! there is no God but he ; the Lord of the
magnificent throne. Solomon faid. We fhall fee whether thou haft fpoken
the truth, or whether thou art a liar. Go with this my letter, and caft it
down unto them \ then turn afide from them, and wait to know what anjwer they
will return. _ And when the queen of Saba had received the letter d, {he faid, O
nobles, verily an honourable letter hath been delivered unto me it is from
Solomon, and this is the tenor thereof: In the name of the moft merciful
God, Rife not up againft me: but come, and furrender yourfelves unto
me e. She faid, O nobles, advife me in my bufinefs : I will not refolve on

any

arrived, they both went together to take a view
of the place, and returned foon after So/omon had
made the enquiry which occasioned what fol¬
lows r.

It may be proper to mention here what the
eaftern writers fable of the manner of Solomon" s
travelling. They fay that he had a carpet of
green filk, on which his throne was placed, be¬
ing of a prodigious length and breadth, and
fufiicient for all his. forces to Hand on, the
men placing themfelves on his right hand, and
the ipirits on his left ; and that when all were in
order, the wind, at his command, took up the car¬
pet, and tranfported it, with all that were upon
it, wherever he pleafed 2 ; the army of birds at
the fame time flying over their heads, and form¬
ing a kind of canopy, to fhade them from the
fun.

a I will cbaftife her , &c.] By plucking off
her feathers, and fetting her in the fun, to be
tormented by the infers ; or by fhutting her up
in a cage 5.

b I found a woman to reign over them ;] This
queen the Arabs name Balkis : fome make her
the daughter of al Hodhdd Ebn Sbarbabil and
others of Sharahil Ebn Malec * ; but they all
agree fhe was a defeendant of Yarab Ebn Kahtdn.
She is placed the twenty fecond in Dr. Pocock's

lift of the kings of Yaman 6 •

c A magnificent throne \ ] Which the commen¬
tators fay was made of gold and filver, and
crowned with precious ftones. But they differ
as to the fize of it ; one making it fourfeore cu¬
bits long, forty broad, and thirty high ; while

fome fay it was fourfeore, and others, thirty
cubits every way.

dAnd when Jhe bad received the letter, &c.]
Jailalo'ddin fays that the queen was furrounded
by her army when the lapwing threw the letter
into her bofom ; but al Beiddwi fuppofes fhe was
in an apartment of her palace, the doors of
which were fhut, and that the bird flew in at
the window. The former commentator gives a
copy; of the epiftle fomewhat more full than
that in the text; viz. From the fervant of God,
Solomon the fon of David, unto Balkis queen of
Saba. In the name of the mo ft merciful God.
Peace be on him who followetb the true direction.
Rife not up aga i 71 ft me, but come and furrejider
yourfelves unto me. He adds that Solomon per¬
fumed this letter with musk, and fealed it with
his fignet.

c Come and furrender yourfelves unto me,] Or,
Come unto me and refigji yourfelves unto the di¬
vine direction, and profefs the true religion
which I preach.

1 I idem.
Pocock. Spec
6 Ubi fup.

2 See chap. 21. p. 271.

59. s Al Beidawi

Al Beidawi, Jallalo’ddin; * f,

Life. V. D’Herbll, BibL Orient . p. \9z.

Chap. 2 7

312 rAl KORAN.

any thing, until ye be witnefies and approve thereof.' The nobles anfwered.
We are indued with ftrength, and are indued with great prowefs in war.;
but the command appertained unto thee : fee therefore" what thou wilt
command a. She faid, Verily kings, when they enter a city by force , wafte
the lame, and abafe the moft powerful of the inhabitants hereof : and fo will
ibefe do 'cvith us. But I will fend gifts unto them ; and will wait for what
farther information thofe who fhall be fent, fhall bring back. And when
the queen's embaffador came unto Solomon b, that prince faid. Will ye prefent
me with riches? Verily that which God hath given me, is better than what
he hath given you: but ye do glory in your gifts. Return unto the people of
Saba. We will furely come unto them with forces, which they lhall not
be able to withftand ; and we will drive them out from their city , humbled ;
and they Jhall become contemptible. And Solomon faid, O nobles, which
of you will bring unto me her throne, before they come and furrender

genius c anfwered, I will bring it unto
thee, before thou arife from thy place d : for I am able to perform it, and
may be trufted. And one with whom was the knowledge of the fcriptures e
faid, I will bring it unto thee, in the twinkling of an eye f. And when
Solomon faw the throne placed before him, he faid, This is a favour of my
Lord, that he may make trial of me, whether I will be grateful, or whe¬
ther I will be ungrateful : and he who is grateful, is grateful to his own
advantage , but if any fhall be ungrateful, verily my L,ord is felf-fufficient
and munificent. And Solomon faid unto his fervants , Alter her throne, that
fne may not know it, to the end we may fee whether fhe be rightly directed, or

whether

themfelves unto me ? A terrible

a What thou wilt command ;] i. e. Whether
thou wilt obey the fummons of Solomon , or give
ns orders to make head ngainft him.

b When the etnbaffador came unto Solomon ;]
Bearing the prefects, which they fay were five
hundred young flaves of each fex, all habited in
the fame manner, five hundred bricks of gold,
a crown inriched with precious llones, befides
a large quantity of musk, amber, and other
things of value1. Some add, that Balkis, to
try whether Solomon was a prophet or- no, -drefl:
the boys like girls, and the girls like-boys, and
fent him, in a casket, a pearl not drilled, and an
onvx drilled with a crooked hole ; and that Solo-
77ion diftinguifhed the boys from the girls by the
different manner of their taking water, and or¬
dered one 'worm to bore the pearl, and another
to pafs a thread through the onyx 2. They alfo
tell us, that Solomon , having notice of this embaf-
fy, by means of the lapwing, even before they
fet out, ordered a large fquarc to be inelofed
with a wall built of gold and filver bricks,
wherein he ranged his forces and attendants to

1 Jall alo’ddin. 2 ,^/Bbidawl

s Jallalo’ddin. 6 Al Be jdawi.

receive them 3.

c A terrible genius ;] This was an Ifrit, or
one of the wicked and rebellious genii ; and his
name, fays al Beiddzoi , was Dhaczvan or
Sakhr.

d Before thou arife from thy place ;] i. e.
From thy feat of juflice. For Solomon ufed to
fit in judgment every day till noon 4'.

c One with whom was the knowledge of -the
fcriptures ;] This perfon, as is generally fuppof-
ed, was Afaf the fon of Barachia , Solomons
wazir (or vifir), who knew the great or ineffable
name of God, by pronouncing of which he
performed this wonderful exploit Others
however fuppofe it was al Kbedr , or elfe Ga¬
briel \ or fome other angel; and fome imagine
it to have been Solomon himfelf 6.

1 In the tzvinkling of an eye ;] The original
is. Before thou ca?if look at a?iy objeft , and take
thy eye off it. It is faid that Solomon, at Afafs
defire, looked up to heaven, and before he call
his eye downwards, the throne made its way
under ground, and appeared before him.

3 Jallalo’ddin. ^ lidem Inter p*

Chap. 27- Al KORAN. '313

whether lbe be one of thofe who are not rightly directed. And when fhe was
come unto Solomon *, it was faid unto her , Is thy throne like this ? She an-
fwered. As though it were the fame. And we have had knowledge beflowed
on us before this, and have been refigned unto God b. But that which fhe wor-
fhipped, befides God, had turned her afide from the truth ; for fhe was of an un¬
believing people. It was faid unto her. Enter the palace c. And when fhe faw
it, lhe imagined it to be a great water ; and fhe difcovered her legs, by lifting up
her robe to pafs through iti. Whereupon Solomon faid unto her. Verily tnisisa palace
evenly floored with glafs. Then the queen, OLord, verily I have dealt unjuftly
with my own foul ; and I refign my felf, together with Solomon, unto God, the
Lord of all creatures e. Alfo we heretofore fent unto the tribe of Thamud
their brother Saleh ; who faid unto them , Serve ye God. And behold, they
were divided into two parties, who difputed among themfelves f. Saleh faid,
O my people, why do ye haften evil rather than good 6 ? Unlefs ye afk par¬
don of God, that ye may obtain mercy, ye are loft. They anfwered. We prefage
evil from thee, and from thofe who are with thee. Saleh replied. The evil
which ye prefage is with God h : but ye are a people who are proved by -a
viciftitude of profperity and adverfity. And there were nine men in the city,
who afted corruptly in the earth, and behaved not with integrity. And they
faid unto one another , Swear ye reciprocally by God, that we will fall upon
Saleh and his family by night : and afterwards we will fay unto him who
hath right to avenge his blood. We were not fo much as prefent at the de-
ftru&ion of his family ; and we certainly fpeak the truth. And they devifed
a plot again ft him : but we devifed a plot againft them j and they perceived

S f it

* When Jbe was come unto Solomon;] For, on
the return of her ambaftador, fhe determined to
go and fubmit herfelf to that prince ; but before
her departure, fhe fecurcd her throne, as fhe
thought, by locking it up in a ftrong caftle, and
fetting a guard to defend it ; after which fhe fet
out, attended by a vaft army 1 .

b W ? have had knowledge b eft owed on us before
this, See.'] It is uncertain whether thefe be the
words of Bal/cis, acknowledging her convi&ion
by the wonders fhe had already feen ; . or of So -
lemon and his people, acknowledging the favour
of God, in calling them to the true faith before
her.

c Enter the palace ;] Or, as fome underftand
the word, the court before the palace, which So¬
lomon had commanded to be built againft the ar¬
rival of Balkis ; the floor or pavement being of
tranfparent glafs, laid over running water3 in
which fifli were fwimming. Fronting this pave¬
ment was placed the royal throne, on which
Solomon fat to receive the queen 2.

<l She difcovered her legs , &c.] Some drab
writers tell us, Solomon had been informed that

1 Jallai.o'ddin. % Idem , Al Beidawi.

Balkis's legs and feet were covered with hair,
like thofe of an afs, of the truth of which he had
hereby an opportunity of being fatisfied by ocu¬
lar demonftration,

c I refign my felf unto God ;] The queen of
Saba having by thefe words profeffed IJlam> and
renounced idolatry, Solomon had thoughts of
making her his wife ; but could not reiolve to
do it, till the devils had, by a depilatory, taken off
the hair from her legs 5. Some * however will
have it that fhe did not marry Solomon , but a
prince of the tribe of Hamdan .

f Who difputed among themfelves ;] Concerning
the do6trine preached by Saleh ; one party be¬
lieving on him, and the other treating him as
.an impoftor.

g Why do ye haflcn evil rather than good P] i. e.
Why do ye urge and defy the divine vengeance1
with which ye are threatned, inftcad of avert¬
ing it by repentance ?

h We prefage evil from thee , See.] Sec chap?.
7- P- 1 3°* where the Egyptians in the fame
manner accufe Mofes as the caufc of their cala¬
mities.

3 J A L I. A X- O ' D D IN'< 4 Aplid Al BEIDAWI.

314 Al K O R A N. Chap. 27.

it not. And fee what was the iffue of their plot a : we utterly deftroyed them
and their whole people ; and thefe their habitations- remain empty, becaufe of
the injuftice which they committed. Verily herein is a fign, unto people who
underftand. And we delivered thofe who believed, and feared God. And re-
jnember Lot when he faid unto his people. Do ye commit a wickednefs
though ye fee the hainoufnefs thereof? Do ye approach luftfully unto men5
XX. leaving the women ? Ye are furely an ignorant people. * But the anfwer of
his people was no other than that they faid, Caft the family of Lot out of
your city : for they are men who preferve themfelves pure from the crimes of
•which ye are guilty. Wherefore we delivered him and his family, except his
wife, whom we decreed to be one of thofe who remained behind to be defray,
ed. And we rained on them a fhower of ftones : and dreadful was the lhower
which fell on thofe who had been warned in vain b / Say, Praife be unto God ;
and peace be upon his fervants whom he hath chofen ! Is God more worthy, or
the falfe gods which they affociate with him ? Is not he to be preferred , who
hath created the heavens and the earth, and fendeth down rain for you from
heaven, whereby we caufe delicious groves to fpring up ? It is not in your
power to caufe the trees thereof to fhoot forth. Is there any other god
partner with the true God ? Verily thefe are a people who deviate from the
truth. Is not he more worthy to be adored , who hath eftablifhed the earth, and
hath caufed rivers to flow through the midft thereof, and placed thereon im¬
movable mountains , and fet a bar between the two feas c ? Is there any other
god equal with the true God ? Yet the greater part of them know it not.
Is not he more worthy who heareth the afflidted d, when he calleth upon him,
and taketh off the evil which diftrejfed him •, and who hath made you the fuc-
ceffors of your forefathers in the earth? Is there any other god who can be
equalled with the true God ? How few confider thefe things ! Is not he more
worthy who diredleth you in the dark paths of the land and of the fea ; and
who fendeth the winds driving abroad the clouds, as the forerunners of his
mercy0 ? Is there any other god who case be equalled with the true God ? Far
be God from having thofe partners in his power , which ye aflociate with him !
Is not he more worthy , who produceth a creature, and after it hath been dead
reftoreth it to life % and who giveth you food from heaven and earth? Is there
any other god with the true God, who doth this ? Say, Produce your proof
thereof if ye fpeak truth. Say, None either in heaven or earth knoweth that

which

:i See what was the iffue of their plot ;*] It is
related that Saleh , and thofe who believed on
him, ufualiy meeting to pray in a certain narrow
place between the mountains, the infidels faid.
He thinks to make an end of us after three days J,
but cue cuill be before-hand with him ; and that a
party of them went directly to the ftraits above-
mentioned, thinking to execute their deflgn, but
were terribly dilappointed ; for, inftcad of catch¬
ing the prophet, they were caught themfelves,
their retreat, being cut off by a large piece of

rock, which fell down at the mouth of the Unit?,
fo that they periflied there in a miferable man¬
ner.

b See chap. 7. p. 126, and chap. 11. p. 184-
c See chap. 25. p. 300. The word barzakb
is not ufed here, but another of equivalent im¬

port.

d The ajffliSted ;] Literally, Him who is driven
by dillrefs to implore God’s affilfance.

c See chap. 7. p. 122, and chap. 25. p. 30c.

J See chap. 7. p. 125. not . c,

Chap. 27

Al KORAN.

3i5

which is hidden, befides God: neither do they underfland when they fhall
be raifed. However their knowledge attaineth fome notion of the life to
come 3 : yet they are in an uncertainty concerning the fame ; yea, they are
blind as to the real circumftances thereof. And the unbelievers fay. When
we and our fathers fhall have been reduced to duft, fhall we be taken forth
from the grave? Verily we have been threatened with this, both we and our
fathers, heretofore. This is no other than fables of the ancients. Say unto
them , Pafs through the earth, and fee what hath been the end of the wicked,.
And be not thou grieved for them ; neither be thou in any concern on ac¬
count of the plots which they are contriving againft thee. And they fay.
When will this threat be accomplijloed , if ye fpeak true ? Anfwer, Peradven-
ture fome part of that punifhment , which ye defire to be haftened, may fol¬
low clofe behind you : verily thy Lord is endued with indulgence towards
mankind but the greater part of them are not thankful. Verily thy Loro
knoweth what their breafls conceal, -and what they difcover : and there is no¬
thing hidden in heaven or on earth, but it is written in a clear book. Verily
this Koran declareth unto the children of Israel moft of thofe points con¬
cerning which they difagree b : and it is certainly a dire&ion, and a mercy
unto the true believers. Thy Lord will decide the controverfy between them
by his definitive fentence-: and he is the mighty, the wife. Therefore put
thy truft in God ; for thou art in the manifeft truth. Verily thou fhalt not
make the dead to hear, neither fhalt thou make the deaf to hear thy call to
the true faith , when they retire and turn their backs : neither fhalt thou di-

themfel

Thou fhalt make none

to hear thee , except him who fhall believe in our figns : and they ar e wholly
resigned unto us. When the fentence fhall be ready to fall upon them, we
will caufe a beaft c to come forth unto them from out of the earth, which
fhall fpeak unto them d : verily men do not firmly believe in our figns. On
the day of refurrettion we will afiemble, out of every nation, a company
of thofe who fhall have charged our figns with falfhood ; and they fhall be
prevented from mixing together, until they fhall arrive at the place of judgment.
And God fhall fay unto them , Have ye charged my figns with falfhood, although
ye comprehended them not with your knowledge? Or what is it that ye woe
doing ? And the fentence of damnation fhall fall on them, for that they have
adted unjuftly : and they fhall not fpeak in their own excufe. Do they not

S f 2 fee

a However their knowledge attaineth fotne no¬
tion of the life to come : yet , &c.] Or the words
may be tranflated tlms ; Tea, their knowledge
faileth as to the life to come : yea, Sc c.

b Moft of thofe points concerning which they
difagree Such as the comparing of God to
ienfihle things, or to created beings ; the re¬
moving all imperfections from the defeription of
die divine Being ; the Hate of paradife and hell ;
tad lloiies of Ezra and Jesus Christ, (sc 1 .

c A beaf ;] The Mohammedans call this be aft,
whofe appearance will be one fign of the ap¬
proach of the day of judgment, al Jaffdfa, or
the Spy. I have given the defeription of her elfe-

where 2 ; to which ihould be added, that Hie is
to have two wings.

d Which fall fpeak unto them ;] Or, accord¬
ing to a diflcient reading, (viz. taclimohom in-
Head of tocalhmohom) who fhall wound them

1 Al Bexdawx.

a Prelim , Dfc. §. IV. />. 79. Sjfc,

V. ibid. p. Sc.

316 Al KORAN, Chap. 28.

fee that we have Ordained the night, that they may reft therein, and the
day giving open light ? Verily herein are figns unto people who believe. On
that day the trumpet fhall be founded ; and whoever are in heaven and on
earth fhall be ftruck with terror, except thofe whom God fhall pleafe to exempt
therefrom a : and all fhall come before him, in humble guile. And thou
lhalt fee the mountains, and fhalt think them firmly fixed ; but they fhall
pafs away, even as the clouds pafs away. ‘This will be the work of God, who
hath rightly difpofed all things : and he is well acquainted with that which ye
do. Whoever fhall have wrought righteoufnefs, fhall receive a reward be¬
yond the defert thereof ; and they fhall be fecure from the terror of that
day b : but whoever fhall have wrought evil, fhall be thrown on their faces
into hell fire. Shall ye receive the reward of any other than of that which
ye fhall have wrought ? Verily I am commanded to worfhip the Lord of
this territory of Mecca , who hath fanctified the fame : unto him belong all
things. And I am commanded to be a Moflem, and to rehearfe the Koran :
he who fhall be directed thereby, will be diredted to his own advantage ■, and
to him who fhall go aftray, fay. Verily I am a warner only. And fay,
Praife be unto God ! he will fhew you his figns c, and ye fhall know them :
and thy Lord is not regard lefs of that which they do.

* See the Prelim. Difc. §. IV. p. 82, £sV. day i] That is, from the fear of damnation, and

Some fay the perfons exempted from this gene- the other terrors which will difturb the wicked ;
ral confternation, will be the angels Gabriel, not from the general terror or confirmation be-
Michael , IfrafiU and Ixrael 1 : others fuppofe forementioned.

them to be the virgins of paradife, and the angels c He will Jhew you his figns ;] viz. The fuc-
who guard that place, and carry God’s throne 2 ; cefles of the true believers againft the infidels j
and others will have them to be the martyrs and particularly the vidory of Bedr .

b They fhall be fecure from the terror of that

1 Jallalo’ddxn, Al Beidawi. 2 Idem . 3 Ebn Abbas.

A P. XXVIII.

Intitled , The Story a ; revealed ^ MEccAb

In the name of the moft merciful God.

T. S. M c. Thefe are the figns of the perfpicuous book. We will didlate

unto thee, O Mohammed, fome parts of the hiftory of Moses and
Ph araoh, with truth •, fox the fake of people who believe. Now Pharaoh
lifted himfelf up in the land of Egtpt ; and he caufed his fubje&s to be

divided

» The title is taken from the a6th verfe, beginning with thefe words. He who bath given
where Mofes is faid to have related the Jiory of thee the Koran for a rule of faith and practice-,
his adventures to Shoaib . &c.

b Some except a verfc, towards the latter end, ‘ Sec the Prelim. Difc. 5* III. p- 59'

Al KORAN.

3i7

divided into parties*: he weakened one party of them b, by flaying their
male-children, and preferving their females alive •, for he was an oppreflbr.
And we were minded to be gracious unto thofe who were weakened in the
land and to make them models of religion •, and to make them the heirs of
the wealth of Pharaoh and his people % and to eftablifh a place for them in
the earth ; and to fliew Pharaoh, and Haman d, and their forces, that
deftruflion of their kingdom and nation by them, which they fought to avoid c.
And we directed the mother of Moses by revelation, faying. Give him fuck :
and if thou feareft for him, caft him into the river •, and fear not, neither
be afflicted ; for we will reftore him unto thee, and will appoint him one of
our apoftles f. And when Jhe had put the child in the ark , and had cajl it into the
r\ver , the family of Pharaoh took him up *, providence deftgning that he
foould become an enemy, and a forrow unto them. Verily Pharaoh, and
Haman, and their forces were finners. And the wife of Pharaoh faid.
This child is a delight of the eye to me, and to thee e : kill him not •, per-
adventure it may happen that he may be ferviceable unto us ; or we may
adopt him for our fon. And they perceived not the confequence of what they
were doing. And the heart of the mother of

fear ; and fhe had almoft difcovered him, had we not armed her heart with

conftancy, that fhe might be one of thofe who believe the promifes of God.

And fhe faid unto his After, Follow him. And fhe watched him at a dif-

taace ; and they perceived it not. And we fuffered him not to take the breafts

of the nurfes who were provided before his fifter came up k : and fhe faid. Shall I di-

red you unto fome of his nation, who may nurfe him for you, and will be care¬
ful

Moses

a He divided his fubjeBs into parties i- e. Ei¬
ther into companies, that they might the better
attend his order and perform the Cervices he ex¬
acted of- them ; or into oppofite factions, to pre¬
vent their attempting any thing again!! him, to
deliver themfelves from his tyranny r.^

b One party of them ;] viz. The Ijraelites .
c See chap. 26. p. 304.

d Haman ;] This name is given to Pharaoh's
chief minifter ; from whence it is generally in¬
ferred that Mohammed has here made Haman ,
the favourite of Ahafucrus king of Perfia9 and
who indifputably lived many ages after Mofes ,
to be that prophet’s contemporary. But how pro¬
bable foever this miftake may feem to us, it will
be very hard, if not impoffible, to convince a Mo¬
hammedan of it ; for, as has been obferved in a
parallel cafe 2, two very different perfons may
bear the fame name 3.

c That definition by them , which they fought to
avoid ;] For Pharaoh had either dreamed, or
been told by fome diviners, that one of the He¬

brew nation fhould be the ruin of his kingdom ;
which prophecy is fuppofed to have been the
occafion of his cruelty to them *. This circutn-
flance is owing to the invention of the Jews 5 .

f It is related that the midwife appointed to
attend the Hebrew women, terrified by a light
which appeared between the eyes of Mofes at his
birth, and touched with an extraordinary affec¬
tion for the child, did not difeover him to the
officers, fo that his mother kept him in her
houfe, and nurfed him three months; after which
it was impoffible for her to conceal him any
longer, the king then giving orders to make the
fearches more ftridlly 6 .

& This child is a delight of our eye ;] This fud-
den afFedlion or admiration was railed in them
either by his uncommon beauty, or by the light
which fhone on his forehead, or becaufe, when
they opened the ark, they found him fucking his
thumb, which fupplied him with milk 7 .
h See chap. 20. p. 258.

1 Al Be 1 daw 1, 2 See p. 38. not. b. 3 V. Re land, de Ref. Mobam p. 217,

4 See chap. 7. />. 130. i V. Sha/Jhel. hakhab , p. II. & R. Eliez. Pirke, c. 48 6 Al

Beidawi. See the votes to chap. 20. />• 258. Idem , Jallalo'ddim,

31 8 Al KORAN. Chap. 28.

ful of him ? And, al their defire , Jhe brought his mother to them. So we reflored
him to his mother, that her mind might be fet at eafe, and that fhe might not
be affii<5led •, and that fhe might know that the promife of God 'was true : but
the greater part of mankind know not the truth. And when Moses had attain¬
ed his age of full ftrength, and was become a perfefb man, we bellowed on
him wifdom and knowledge : and thus do we reward the upright. And he
went into the city, at a time when the inhabitants thereof obferved not what
faffed in the ftreets a : and he found therein two men fighting ; the one being
of his own party, and the other of his enemies b. And he who was of his
party, begged his afilftance againft him who was of the contrary party ; and
Moses llruck him with his fill, and flew him : but being forry for what had
happened , he faid. This is of the work of the devil c •, for he is a feducing and
an open enemy. And he faid, O Lord, verily I have injur’d my own foul:
wherefore forgive me. So God forgave him ; for he is ready to forgive, and
merciful. He faid, O Lord, by the favours with which thou hall favoured
me, I will not be an aflillant to the wicked for the future. And the next
morning he was afraid in the city, and looked about him, as one apprehenfive
of danger : and behold, he whom he had afiifted the day before, cried out
unto him for help a fecond time. But Moses faid unto him, Thou art plain¬
ly a quarrelfome fellow. And when he fought to lay hold on him who was
an enemy unto them both, he faid, O Moses, doll thou intend to kill me,
as thou killedll a man yefterday d ? Thou feekell only to be an oppreffor in
the earth, and feekell not to be a reconciler of quarrels. And a certain man e
came from the farther part of the city, running hallily, and faid, O Moses,
verily the magiilrates are deliberating concerning thee, to put thee to death:
depart therefore ; I certainly advife thee well. Wherefore he departed out ol
the city in great fear, looking this way and that, left he fhould be purfucd.
And he faid, O Lord, deliver me from the unjult people. And when he
was journeying towards Madian, he faid, Peradventure my Lord will diredl
me in the right way f. And when he arrived at the water of Madian, he

found

n TVhen the ijihabitants obferved ?tot , &c.] viz. knew or fufpe<Eled that Mofcs had killed his coun-
At noon ; at which time it is ufuaJ, in thofe coun- tryman the day before.

tries, for people to retire to fleep : or, as others e A certain wan This perfon, fays the tra-
raiher fuppofe, a little within night. dition, was an Egyptian , and Pharaoh's uncle’s

b 'The one being of his ozon party , and the fon, but a true believer ; who finding that the
other of hit enemies ;] i. c. The one being an king had been informed of what Mofes had done,
Ijraelite , of his own religion and nation, and and defigned to put him to death, gave him im-
thc other an idolatrous Egyptian. mediate notice to provide for his fafety by flight.

*- This is the zvork of the devil Mohammed f Peradventure my Lord zuill dir eh me, &c.]
allows that Mofcs killed the Egyptian wrongfully ; For Mofes knew not the way, and coming to a
but, to excufe it, fuppofes that he itruck him place where three roads met, committed him-
wichout defigning to kill him. felf to the guidance of God, and took the

d He faidy O Mofcs, wilt thou kill ?ne, &c.] middle road, which was the right j providence
Some fuppofe thcle words to have been fpoken likewife fo ordering it, that his purfuers took the
by the ifraelitey who, becaufe Mofes had repri- other two roads, and miffed him 1 . Some fay
manded him, imagined he was going to Itrike that he was led by an angel in the appearance of
him ; and others, by the Egyptian, who either a traveller z.

1 Al Beidawi.

a Jallalo’ddin.

Chap. 2-8. Al KORAN 3*9

found about the well a company of men, who were watering their flocks.
And he found, be Tides them, two women, who kept off their fheep at a dif-
tance. And he faid unto them , What is the matter with you ? They anfwer-
ed We fhall not water our flock , until the fhepherds fhall have driven away
theirs *, for our father is an old man, ftricken in years. So Moses watered
their fheep for them a ; and afterwards retired to the fhade, faying, O Lord,
verily I ftand in need of the good which thou fhalt fend down unto me.
And one of the damfels b came unto him, walking bafhfully, and faid. My
father calleth thee, that he may recompence thee for the trouble which thou
haft taken in watering our fheep for us. And when he was come unto SnoAiBy
and had told him the ftory of his adventures , he faid unto him , Fear not ;
thou haft efcaped from unjuft people. And one of the damfels faid. My father,
hire him for certain wages : the beft fervant thou canft hire, is an able and
trufty perfon c. And Shoaib faid unto Moses, Verily I will give thee one of
thefe my two daughters in marriage, on condition that thou ferve me for hire
eight years : and if thou fulfill ten years, it is in thine own breaft •, for I feek
not to impofe a hardftup on thee : and thou fhalt find me, if God pleafe, a
man of probity. Moses anfwered. Let this be the covenant between me and
thee : whichfoever of the two terms I fhall fulfil, let it be no crime in me if I
then quit thy fervice ; and God is witnefs of that which we fay. And when
Moses had fulfilled the term d, and was journeying with his family towards
Egypt, he faw fire on the fide of mount Sinai. And he faid unto his family.
Tarry ye here for I fee fire : peradventure I may bring you thence fome tidings
of the way % or at leafl a brand out of the fire, that ye may be warmed.
And when he was come thereto, a voice cried unto him from the right fide
of the valley, in the facred bottom, from the tree, faying, O Moses, verily
I am God, the Lord of all creatures: caft down now thy rod. And when
he faw it that it moved, as though it had been a ferpent, he retreated and
fled, and returned not. And God faid unto him , O Moses, draw near, and

fear not *, for thou art fife. Put thy hand into thy bofome, and it fhall

come

* Mofes watered their Jheep for them ;] By rol¬
ling away a Hone of a prodigious weight, which
had been laid over the mouth of the well by the
llicpherds, and required no lefs than feven men
(tho’ fome name a much larger number) to re¬
move it 1 .

15 One of the damfels ;] This was Sefftra (or
Zipporab) the elder, or, as others fuppofc, the
younger daughter of Shoaib , whom Mofes after¬
wards married.

c An able and trufty perfon ;] The girl, being
asked by her father how fhe knew Mofes de-
ferved this character, told him that he had re¬
moved the vail hone abovementioned, without
any afflllance ; and that he looked not in her

face, but held down his head till he had heard her
mefTage, and delired her to walk behind him,
becaufe the wind ruffled her garments a little,
and dilcovered fome part of her legs 2.

fl When Mofes had fulfilled the term;] viz.
The longeh term of ten years. The Mob am-
medans fay, after the fezes 3 , that Mofes receiv¬
ed from Shoaib the rod of the prophets (which
was a branch of a myrtle of paradife, and had
defeended to him from Adam ) to keep off the wild
bcalls from his fheep ; and that this was the rod
with which he performed all thofe wonders in.

Egypt ■

1 See chap. 20; p. 256.

- V. Shalj i bakkab . p . 12. R> Eliez.

1 I idem Inter p . Yahva.
fir he , e. 40. CsV.

* Tulcm ,

320 Al KORAN. Chap. 28,

come Forth white, without any hurt : and draw back thy hand * unto thee
which thou Jlretcheft forth for fear. Thefe fhall be two evident figns from
thy Lord, unto Pharaoh and his princes; for they are a wicked people,
Moses faid, O Lord, verily I have flain one of them ; and I fear they will
put me to death : but my brother Aaron is of a more eloquent tongue than
I am ; wherefore fend him with me for an afliftant, that he may gain me
credit ; for I fear left they accufe me of impofture. God faid. We will
ftrengthen thine arm by thy brother, and we will give each of you extraor¬
dinary power, fo that they {hall not come up to you, in our figns. Ye two,
and whoever {hall follow you, Jhall he the conquerors. And when Moses
came unto them with our evident figns, they faid. This is no other than a
deceitful piece of forcery : neither have we heard of any thing like this among
our fore-fathers. And Moses faid. My Lord beft knoweth who cometh
with a direflion from him ; and who fhall have fuccefs in this life, as well
as the next : but the unjuft fhall not profper. And Pharaoh faid, O princes,

I did not know that ye had any other god befides me b. Wherefore do thou,
O Haman, burn me clay into bricks ; and build me a high tower % that I
may afcend unto the God of Moses : for I verily believe him to be a liar.
And both he and his forces behaved themfelves infolently and unjuftly in the
earth ; and imagined that they ihould not be brought before us to he judged.
Wherefore we took him and his forces, and caft them into the fea. Behold,
therefore, what was the end of the unjuft. And we made them deceitful guides,
invidng their followers to hell fire ; and on the day of refurredtion they fhall
not be fcreened from punifhment. We purfued them with a curfe in this life ; and
on the day of refurredtion they Jhall he i hamefully rejected. And we gave
the book of the law unto Moses, after we had deftroyed the former gene¬
rations, to enlighten the minds of men, and for a diredlion, and a mercy ;
that peradventure they might confider. Thou, O prophet , waft not on the
weft fide of mount Sinai, when we delivered Moses his commiflion : neither
waft thou one of thofe who were prefent at his receiving it : but we raifed up
feveral generations after Moses ; and life was prolonged unto them. Neither
didft thou dwell among the inhabitants of Madian, rehearfing unto them
our figns ; but we have fent thee fully inftrutted in every particular. Nor
.waft thou prefent on the fide of the mount, when we called unto AIoses : but
thou art fent as a mercy from thy Lord ; that thou mighteft preach unto a

people

* Draw back thy hand ;] Literally, thy wing:
the expreflion alludes to the aftion of birds,
which ilretch forth their wings to fly away
when they are frighted, and fold them together
again when they think themfelves fecure 1 .
b See chip. 26. p. 303.

c A high tower ;] It is faid that Haman , hav¬
ing prepared bricks and other materials, employ¬
ed no lei's than fifty thoufand men, befides la¬
bourers, in the building ; which they carried to

fo immenfe a height that the workmen could no
longer hand on it : that Pharaoh , afeending
this tower, threw a javelin towards heaven,
which fell back again ftained with blood, where¬
upon he impioufly boafted that he had killed the
God of Mofes ; but at fun-fet God fent the
angel GabrieU who with one itroke of his wing
demoliflied the tower, a part whereof, falling;
on the king’s army, deitroyed a million of
men

1 i/B£IDAWI,

* ^/.Zamakhsharj.

Chap. 28. Al KORAN, 321c

people to whom no preacher hath come before thee*, that peradventure they
may be warned *, and left, if a calamity had befallen them, for that which
their hands had previously committed, they fhould have faid, O Lord,
fince thou haft not fent an apoftle unto us, that we might follow thy figns,
and become true believers, are we not excufable ? Yet when the truth is
come unto them from before us, they fay, Unlefs he receive the fame
■power to work miracles as Moses received, we will not believe. Have they
not likewife rejected the revelation which was heretofore given unto Moses ?
They fay. Two cunning impoftures b have mutually afiifted one another :
and they fay. Verily we rejedl them both. Say, Produce therefore a book
from God, which is more right than thefe two, that I may follow it ; if ye
fpeak truth. But if they return thee no anfwer, know that they only fol¬
low their own defires : and who erreth more widely from the truth than
he who followeth his own defire, without a direction from God ? verily God
diredleth not the unjuft people. And now have we caufed our word to come
unto them, that they may be admonifhed. They unto whom we have
given the fcriptures which were revealed before it, believe in the fame ; and
when it is read unto them, fay. We believe therein ; it is certainly the truth
from our Lord : verily we were Modems before this c. Thefe fhall receive
their reward twice d, becaufe they have perfevered, and repel evil by good,
and diftribute alms out of that which we have bellowed on them and
when they hear vain difcourfe, avoid the fame, faying. We have our works,
and ye have your works : peace be on you e ; we covet not the acquain¬
tance of the ignorant. Verily thou canft not diredl whom thou wilt: but
God diredleth whom he pleafeth ; and he belt knoweth thofe who will fub-
mit to be directed. ’The Meccans fay. If we follow the fame diredtion
with thee, we fhall be forcibly expelled our landf. Have we not eftablifh-
ed for them a fecure afylum6; to which fruits of every fort are brought, as
a provifion of our bounty ? but the greater part of them do not underfland.
How many cities have we deflroyed, whofe inhabitants lived in eafe and plen¬
ty ? and thefe their dwellings are not inhabited .after them, unlefs for a

T t little

2 Unto a people to whom no preacher hath come
before theei] That is, to the Arabians jto whom
no prophet had been Tent, at leaft dnee IfmaeL
b Two cunning itnpojlures ;] viz. The Penta¬
teuch and the Koran . Some copies read, Tzuo
impo/lors , meaning Mofes and Mohammed.

*■ We were Mojlems before this ;] Holding the
fame faith in fundamentals, before the revela¬
tion of the Koran , which we receive becaufe it
is confonant to the fcriptures, and attefled to
by them. ThepaiTage intends thofe Jews and
( rift inns who had embraced Mohammedifm .

a Thefe Jhall receive their rezvard tzoice ;] Be-
caule they have believed both in their own
icriptures, and in th% Koran .

c See chap. 2 j.-p. 301. not. d.
f If we follozu thy direction, zve Jhall be forcibly
expelled our land ; ] This objection was made by
A l Harcth Ebn Othmdn Ebn Nazvfnl Ebn Abd
Mend f, who came to Mohammed and told him,
that the Koreijh believed lie preached the truth,
but were apprehend ve, that, if they made the
Arabs their enemies by quitting their religion,
they would be obliged likewife to quit Mecca ,
being but a handful of men, in companion to
the whole nation 1 .

s Have we not eft abli freed for them a fecure at v-
lum P] By giving them for their habitation the
facred territory of Mecca > a place protected
God, and reverenced by man.

Al Bbtdawi,

g22 Al KORAN. Chap. 28.

little while* ; and we were the inheritors of their wealth*. But thy Lord
did not deftroy thofe cities, until he had fent unto their capital an apoftle,
to rehearfe our figns unto them : neither did we deftroy thofe cities, unlefs
their inhabitants were injurious to their apoftle. The things which are given
you, are the proviftons of this prefent life, and the pomp thereof •, but that
which is with God, is better and more durable : will ye not therefore under-
ftand ? Shall he then, unto whom we have promifed an excellent promife
of future happinefs , and who ftiall attain the fame, he as he on whom we
have beftowed the provifion of this prefent life, and who, on the day of re-
iurredlion, Jhall he one of thofe who are delivered up to eternal punifhment ?
On that day God fhali call unto them, and fhall fay. Where are my part¬
ners, which ye imagined to he fo ? And they upon whom the fentence of
damnation fhall be juftly pronounced, fhall anfwer, Thefe, O Lord, are
thofe whom w'e feduced •, we feduced them as we alfo had been feduced :
but now we clearly quit them, and turn unto thee. They did not wor-
fhip us, but their own luftsc. And it fhall be Lid unto the idolaters. Call
now upon thofe whom ye affociated with God ; and they fhall call upon
them, but they fhall not anfwer them *, and they fhall fee the punifhment pre¬
pared for them , and fhall wifh that they had fubmitted to be diredted.
On that day God fhall call unto them, and fhall fay. What anfwer did ye
return to our meffengers ? But they fhall not be able to give an account
thereof on that day d •, neither fhall they aflc one another for information.
Howbeit whofo fhall repent and believe, and fhall do that which is right,
may expect to be happy. Thy Lord createth what he pleafeth -, and choofeth
freely : hut they have no free choice. Praife be unto God ; and far be he
removed from the idols which they affociate with him ! Thy Lord lcnoweth
both the fecret malice which their breafts conceal, and the open hatred which they
difcover. He is God *, there is no God but he. Unto him is the praife
due , both in this life and in that which is to come : unto him doth judg¬
ment belong •, and before him fhall ye be affembled at the l aft day. Say,
What think ye? If God fhould cover you with perpetual night, until the
day of refurredtion ; what god,' befides God, would bring you light ? Will
ve not therefore hearken? Say, What think ye? If God lhould give you
continual day, until the day of refurredtion ; what god, befides God, would
brino- you night, that ye might reft therein ? Will ye not therefore confi-
der? Of his mercy he hath made for you the night and the day, that ye
may reft in the one, and may feek to obtain provifion for your felves ot
his abundance, by your induftry , in the other •, and that ye may give thanks.
On a certain day God fhall call unto them, and fhall fay. Where are my

partners, which ye imagined to fhare the divine power with me ? And we

will

a V n!ch fir a little while ;] That is, for a day.
or a tew hours only, while travellers itay there
reft and refrefh thcmfclvcs ; or, as the ori-
fdnnl may alfo iignify, unlefs by a fezv inhabit ants.
foine of thofe ancient cities and dwellings being
.,f r?jr 1 v delolatc, and others thinly inhabited.
v V/-. li'ci t the inheritors of their wealth ;] There

being none left to enjoy it after them.
c See chap. 10. p. 169.

d They Jhall not be able to give an account
thereof ;] Literally, The account thereof (hall be
dark unto them ; for the conllernation they fhall
then be under, will render them Hup id, and un¬
able to return an anfwer.

Chap. 28. Al KORAN. 323

will produce a witnels out of every nation a, and willfay. Bring hither your
proof of what ye have afferted. And they fhall know that the right is God’s
alone ; and the deities which they have devifed fhall abandon them. Karun
was of the people of Moses b ; but he behaved infolently towards them : for
we had given him fo much treafure, that his keys would have loaded feveral
ftrong men c. When his people faid unto him. Rejoice not immoderately for
God loveth not thofe who rejoice in their riches immoderately : but feelc to attain,
by means of the wealth which God hath given thee, the future manfion of
- paradife d. And forget not thy portion in this world ; but be thou bounteous
unto others , as God hath been bounteous unto thee : and feek not to adt cor¬

ruptly in the earth ; for God loveth not the corrupt doers. He anfwered,
I have received thefe riches , only becaufe of the knowledge which is with me e.
Did he not know that God had already deftroyed, before him, feveral gene¬
rations, who were mightier than he in ftrength, and had amaffed more abun-

T t 2 dance

3 A zvitnefs out cf every nation ;] viz. The
prophet who fhall have been Tent to each na¬
tion.

b Karun was of the people of Mofes ;] The
commentators fay, Karun was the Ton of Tejhar
(or Izhar) the uncle of Mofes ; and confequent-
3 y make him the fame with the Korah of the
icriptures. This perfon is reprefen ted by them
as the moft beautiful of the Ifraelites , and fo far
furpafling them all in opulency, that the
riches of Karun have become a proverb. The
Moham?nedans are indebted to the Jews for this
laft circumftance, to which they have added fe¬
veral other fables : for they tell us that he built
a large palace overlaid with gold, the doors
whereof were of maffy gold ; that he became
fo infolent, becaufe of his immenfe riches, as to
raife a fedition againft Mofes ; tho’ fome pretend
the occafion of his rebellion to have been his
unwillingnefs to give alms, as Mofes had com¬
manded ; that one day, when that prophet was
preaching to the people, and, among other
laws which he publifhed, declared that adulterers
fhould be floned, Karun asked him, what if he
fhould be found guilty of the fame crime ? to
which Mofes anfwered, that in fuch cafe he
would fufFer the fame punifhment; and there¬
upon Kariln produced a harlot, whom he had
hired to fwear that Mofes had lain with her, and
charged him publickly with it ; but on Mofes's ad¬
juring the woman to fpeak the truth, her refo-
iution failed her, and fhe confefled that fhe was
fuborned by Karun to accufe him wrongfully;
that then God dire died Mofes, who had com-

7 Abu’lfeda, Ja.ll alo’ddin, Al Be id aw
Bill. Orient . Art. Carun. 3 Luke xvi. 9.

i J all alo’ddin, Al Beidawl

plained to him of this ufage, to command the
earth what he pleafed, and it fhould obey
him; whereupon he faid, O earth , fw allow them
up! and that immediately the earth opened un¬
der Karun and his confederates, and fwallowed
them up, with his palace and all his riches T .
There goes a tradition, that as Kanin funk gra¬
dually into the ground, firft to his knees, then
to his waift, then to his neck, he cried out four
feveral times, O Mofes, have merry on ?nc ! but
that Mofes continued to fay, O earth , [wallow
them up, till at laft he wholly difappeared : upon
which God faid to Mofes, Thou ha cl ft no mercy
on Karun, tho> he asked pardon of thee four times ;
but I would have had companion on him , if he had
asked pardon of me but once z.

c Several men ;] The original word properly
fignifies any number of perfons from ten to for¬
ty. Some pretend thefe keys were a fufficient
load for feventy men ; and Abufeda fays forty
mules ufed to be employed to carry therm

d This paifage is parallel to that in the New
Teftament, Make to yourf elves friends of the
mammon of unrighteou fiefs ; that when ye fail,
they 7nay receive you into ever laft ing habitations 3 .

c Becaufe of the knowledge which is with me ;]
For fome fay he was the moft learned of all the
Ifraelites, and the beft verfed in the law, after
Mofes and Aaron ; others pretend he was skilled
in chymiftry, or in merchandizing, or other
arts of gain ; and others fuppofe (as the Jews
alfo fable *,) that he found out the treafures of
Jofeph in Egypt s .

> £sV. * Al Beidawi. V. D'Herbel.

4 V. R. Ghldal. Shaft?* hakkab . p. 13.

324 Al KORAN. Ch a p. 28I

dance of riches ? And the wicked fliall not be afked to difcover their
crimes. And Karun went forth unto his people, in his pomp". And they
who loved this prefent life, faid, Oh that we had the like wealth , as hath been
given unto Karun ! verily he is mafter of a great fortune. But thofe on
whom knowledge had been beftowed, anfwered, Alas for you ! the reward
of God in the next life, will be better unto him who fhall believe and do
good works : but none fhall attain the fame, except thofe who perfevere
with conftancy. And we caufed the ground to cleave in funder, and to fwal-
low up him and his palace : and he had no forces to defend him, befides
God ; neither was he refcued from punijhment. And the next morning, thofe
who had coveted his condition the day before, faid. Aha ! verily God be-
ftoweth abundant provifion on fuch of his fervants as he pleafeth ; and' he is
fparing unto whom he pleafeth . Unlefs God had been gracious unto us, cer¬
tainly the earth had fwallowed us up alfo. Aha ! the unbelievers fliall not
profper. As to this future manfion of paradife, we will give it unto them who
feek not to exalt themfelves in the earth, or to do wrong •, for the happy ififue
fhall attend the pious. Whofo doth good, fhall receive a reward which fhall
exceed the merit thereof : but as to him who doth evil, they who work evil fliall
be rewarded according to the snerit only of that which they fliall have wrought.
Verily he who hath given thee the Koran for a rule of faith and practice,
will certainly bring thee back home unto Mecca b. Say, My Lord belt
knoweth who cometh with a true diredtion, and who is in a manifeft error.
Thou didft not expedt that the book of the Koran lhould be delivered unto
thee : but thou haft received it through the mercy of thy Lord. Be not there¬
fore affifting to the unbelievers j neither let them turn thee abide from the
flo-ns of God, after they have been fent down unto thee : and invite men unto
thy Lord- And be not thou an idolater ; neither invoke any other god,
together with the true God : there is no god but he. Every thing fliall perifh,
except himfelf : unto him belongeth judgment > and before him fliall ye be
aflembled at the laft day.

CHAP.

* In his po?np{\ It is faid' he rode on- a white
mule adorned with trappings of gold; and that
he was cloathed in purple, and' attended by four
thoufand men, all well mounted and richly
dreft.

b He zvho hath given thee the Koran, will
bring thee bach unto IVlecca 5 3 This verfe, fome
fay, was revealed to Mohammed when he arrived
at Jobfa , in his flight from Mecca to Medina , to
comfort him, and ftili his complaints.

Chap. 29, Al KORAN.

C HAP.

Intitled, The Spider a ; revealed at Mecca13.

In the name of the mod; merciful God.

* . L. Mc. Do men imagine that it fhall be fufficient for them d to lay,
j We believe ; while they be not proved ° ? We heretofore proved thole
who were before them j for God will furely know them who are fincere, and
he will furely know the liars. Do they who work evil think that they fhall
prevent us from taking vengeance on them ? An ill judgment do -they make.
Whofo hopeth to meet God, verily God’s appointed time will certainly come •,
and he fotf&.heareth and knoweth. Whoever ftriveth to promote the true
religion , ftriveth for the advantage of his own foul *, for God needeth not any
of bis creatures : and as to thofe who believe and work righteoufnefs, we will
expiate their evil deeds from them •, and we will give them a reward accord¬
ing to the utmoft merit of their adlions. We have commanded man to fhew
kindnefs towards his parents : but if they endeavour to prevail with thee to
affociate with me that concerning which thou haft no knowledge, obey them
noth Unto me lliall ye return -, and I will declare unto you what ye have
done. Thofe who lliall believe, and lliall work righteoufnefs, we will furely
introduce into paradife , among the upright. There are lome men who fay, u
We believe in God : but when fuch a one is affli&ed for God’s fake, he
efteemeth the perfecution of men to be as grievous as the punifhment of God.
Yet if fuccels cometh from thy Lord, they fay, Verily we are with you.
Doth not God well know that which is in the breads of his creatures? Verily
God well knoweth the true believers, and he well knoweth the hypocrites.

The

Tranfient mention is made of this infedl,
towards the middle of the chapter.

b Some think the firft ten verfes, ending with
thefc words, Arid he well knoweth the hypo¬
crites, were revealed at Medina , and the refl at
Mecca ; and others believe the reverfe.

c See the prelim. Difc. §. III. p. 59, £f fe.
d That it fhall be fufficient for them ;] Liter¬
ally, That they fhall be let alone, See.

c While they be not proved. ] This paffage
reprehends the impatience of fome of the pro¬
phet’s companions, under the hardfhips which
they fuftained in defence of their religi¬
on, and the lofles which they fuffered from
the infidels ; reprefenting to them that fuch
trials and afflittions were neceffary to diftinguifh

the fincere perfon from the hypocrite, and the
fteady from the wavering. Some fuppofe it to
have been occafioned by the death of Mahja,
Omar's flave, killed by an arrow at the battle of
Bedr, which was deeply lamented and laid to
heart by his wife and parents-1.

f If they endeavour to prevail with thee to officiate
with me, that concerning which thou haft no know¬
ledge ;] That is, If they endeavour, to pervert
thee to idolatry. The paffage is faid to have
been revealed onzccomMotSaadEbnAbiWakkas,
and his mother Harnna , who, when file heard
that her fon had embraced Mohatnmedifm , fworc
that file would neither eat nor drink till he ’re¬
turned to his old religion, and kept her oath for,
three days 2.

1 Al Beidawi.

2 Idem*

326 Al KORAN. Chap. 29.

The unbelievers fay unto thofe who believe. Follow our way ; and we will
bear your fins. Howbeit they (hall not bear any part of their fins ; for they are
liars : but they fhall furely bear their own burdens, and other burdens befides
then* own burdens a #, and they fhall be examined, on the day of refurre&ion
c oncerning that which they have falfely devifed. We heretofore fent Noah
unto his people ; and he tarried among them one thoufand years, fave fifty
years b : and the deluge took them away, while they were acting unjuftly *
but we delivered him and thofe . who were in the ark, and we made the
famec a fign unto all creatures. TVe alfo fent Abraham ; when he faid un¬
to his people, Serve God, and fear him : this will be better for you \ if ye
undcrftand. Ye only worfhip idols befides God, and forge a lie. Verily
thofe which ye worfhip, befides God, are not able to make any provifion
for you : leek therefore your provifion from God , and ferve him, and give
thanks unto him •, unto him fhall ye return. If y^ charge me with impoftured,
verily fundry nations before you likewife charged their -prophets with impofture :
but public preaching only is incumbent on an apoftle. Do they not fee how
God produceth creatures, and afterwards reftoreth them e ? Verily this is
eafy with God. Say, Go through the earth, and fee how he originally pro¬
duceth creatures : afterwards will God reproduce another production for God
is almighty. He will punifh whom he pleafeth, and he will have mercy on
whom he plealcth. Before him fhall ye be brought at the day of judgment :
and ye fhall not eicape his reach , either in earth, or in heaven f ; neither
fhall ye have any patron or defender befides God. As for thofe who be¬
lieve not in the figns of God, or that they fhall meet him at the

region ,

3 Other Burthens befides their oitfn ;] viz. The
guilt of feducing others, which fhall be added
to the guilt of their own obftinacy, without di-
minifliing the guilt of fuch as fhall be fcduced
by them.

b Noah tarried among his people nine hundred
and fifty years ;] This is true, if the whole
life of Noah be reckoned ; and accordingly Abu l-
feda fays he was fent to preach in his two hun¬
dred and fiftieth year, and that he lived in all
nine hundred and fifty: but the text feeming to
fpeak of thofe years only, which he fpent in
preaching to the wicked antediluvians, the com¬
mentators fuppofe him to have lived much
longer. Some fay the whole length of his life
was a thoufand and fifty years ; that his million
happened in the fortieth year of his age, and
that he lived after the Hood fix ty years 1 : and
others give different numbers ; 011c, in particular,
pretending that Noah lived near ftxteen hundred
years 2.

This circumftance, fays Al Beidawi, was
. mentioned to incourage Mohammed, and to af-
fure him that God, who fupported Noah fo

many years againft the oppofition and plots of
the antediluvian infidels, would not fail to de¬
fend him againft all attempts of the idolatrous
Meccans and their partifans.
c The fame ;] i. e. The ark.
d If ye charge me with impofture , &c.] This
feems to be part of Abraham's fpeech to his peo¬
ple : but fome fuppofe that God here fpeaks,
by way of apoftrophe, firft to the Koreijb , and
afterwards to Mohammed ; and that the paren-
thefis is continued to thefe words, And the an -
fzuer of his people was no other , See. In which
cafe we fhould have faid. If ye charge Moham¬
med your apoftle with impoflure, See.

c Do they not fee how God produceth creatures ,
and afterzvards reforcth them P~\ The infidels are
bid to confider how God caufeth the fruits of
the earth to fpring forth, and reneweth them
every year, as in the preceding; which is an
argument of his power to raif'e man, whom he
created at firft, to life again after death, at his
own appointed time.

f See pfalm cxxxix. 7, See.

1 .Idem, A l Zamajch.

^ Ca ac, a pud Yahyam

Al KORA 1ST.

327

region, they fhall defpair of my mercy, and for them is a painful punifh-
ment prepared. And the anfwer of his people was no other than that they
{aid. Slay him, or burn him. But God hived him from the fire\ Veri¬
ly herein were figns unto people who believed. And Abraham faid. Ye
have taken idols, befides God, to cement affedtion between you in this life :
but on the day of refurredlion, the one of you fhall deny the other, and the
one of you fhall curfe the other *, and your abode fhall be bell fire, and
there fhall be none to deliver you. And Lot believed on him. And
Abraham faid. Verily I fly from my people, unto the place which my Lord
hath commanded me ; for he is the mighty, the wife. And we gave him
Isaac, and Jacob; and we placed among his defcendants the gift of pro¬
phecy and the fcriptures : and we gave him his reward in this world ; and
in the next he fhall be one of the righteous. We alfo fent Lot •, when

:, Do ye commit filthinefs which no creature hath
committed before you ? Do ye approach luf fully unto men, and lay wait
in the highways b, and commit wickednefs oin your affembly c ? And the
anfwer of his people was no other than that they faid. Bring down the ven¬
geance of God upon us, if thou fpeakeft truth. Lor faid, OLord, de¬
fend me againft the corrupt people. And when our mefiengers came unto
Abraham with good tidings'1, they faid, We will furely deftroy the inha¬
bitants of this city ; for the inhabitants thereof are unjuft doers. Abraham
anfwered. Verily Lot dwelleth there. They replied, We well know who
dwelleth therein : we will lurely deliver him and his fimily, except his wife ;
fie fhall, be one of thofe who remain behind. And when our mefiengers

he faid unto his peopl

came unto Lot, he was troubled for them, and his arm was ftraitened con-

Buc they faid. Fear not, neither be grieved ; for we will
■jj'\mily, except thy wife; for fhe fliall be one of thofe
We will furely bring down upon the inhabitants of
this city vengeance from heaven, for that they have been wicked doers:
and we have left thereof a manifeft fign f unto people who underftand.

cermng them

who remain behind.

of Madian we fent

and he

faid unto them, O my people, ferve God, and expedt the lafb day ; and
tranfgrefs not, adling corruptly in the earth. But they acculed him of im-
pofture ; wherefore a (form from heaven E afiailed them, and in the morn¬

ing they were found in their dwellings dead and proftrate.

ftroyed the tribes of

■Ifc

for them,

And Satan prepared their works

yet remains of their dwellings,
and turned them afide from the way of truth ; although they

were

a See chap. 21. p. 269.

b A?id lay zvaii in the highway ;] Some flip-
pofe the Sodomites robbed and murdered the
palfengers ; others, that they unnaturally a-
buied their bodies.

And commit wickednefs in your affembly ;]

Their meetings being iccnes of obicenity and
riot.

d Sec chap. 1 1 . p. 182, See,
c See ib. p. 183.

f Wchave left thereof a fign ;] viz- The ftory of
its deftrudlion, handed down by common tra¬
dition ; or elfe its ruins, or fome other footfteps
of this fignal judgment : it being pretended that
feveral of the itones, which fell from heaven on
thofe cities, are Hill to he feen, and that the
ground where they itood appears burnt and
black ifh.

s Sec chap. 7. p, 1 27.

3-28 Al KORAN. Ohap, 2gs

were fagacicus people. And we likewife deftroyed Karun, and Pharaoh,
and- Haman. Moses came unto them with evident miracles ; and they be¬
haved themfelves infolently in the earth: but they could not efcape our
vengeance. Every of them did we deftroy in his fin. Againft fome of them
we fent a violent wind * : fome of them did <a terrible noife from heaven de¬
ftroy b: fome of them did we caufe'the earth to ‘fwallow upc: and fome
of them we drowned d. Neither was God difpofed to treat them unjuftly ; but
they dealt unjuftly with their own fouls. The likenefs Of thofe who take o-
ther patrons befides God, is as the likenefs of the fpider, which maketh
herfelf a houfe : but the weakeft of all houfes furely is ‘the houfe of the
fpider ; if they knew this. Moreover God knoweth what things they in¬
voke, befides him ; and he is the mighty, the wife. Thefe fimilitudes do
•we propound unto men : but none underftand them, except the wife. God
‘hath created the heavens and the earth in truth : verily herein is a fign un-
XXI. to the true believers. * Rehearfe that which hath been revealed unto thee

of the book of the Koran: and be conftant at prayer •, for prayer preferv-
eth a man from filthy crimes, and from that which is blamable ; and the
remembring of God is furely a mod important duty. God knoweth that
which ye do. Difpute not againft thofe who have received the fcriptnres,
unlefs in the mildeft manner*; except againft fuch of them as behave in-
jurioufiy towards you : and fay, "We believe in the ■ revelation which hath been
fent down unto us, -and rdfo in that which hath been fent down unto you ;
our God and your God is one, and unto him are we refigned. Thus have
we' fent down the book of the Koran unto thee: and they unto whom we
have given the former fcriptures, believe therein ; and of thefe Arabians al-
fo there is who believeth therein : and none rejedt our figns, except the ob-
‘ finale infidels. Thou couldeft not read any book before this ; neither
couldeft thou write it with thy right hand : then had the gainfayers juftly
doubted of the divine original thereof But the fame is evident figns in the
breafts of thofe who have received underftanding : for none rejedt our figns,
except the unjuft. They fay, Unlefs a fign be fent down unto him from
his Lord, we will not believe. Anfwer, Signs are in the power of God
alone ; and I am no more than a public preacher. Is it not fufficient for
them that we have fent down unto thee the book of the Koran , to be
read unto them ? 'Verily herein is a mercy, and an admonition unto peo¬
ple who believe. Say, God is a fufficient witnefs between me and you :
he knoweth whatever is in heaven and earth ; and thofe who 'believe in

vain

u Againft fome of them zve font n violent winch]
The original word properly fignifies a wind that
drives ‘the gravel and [mail ft ones before it ; by
which the itorm, or fhower of Hones, which
deltroyed Sodom and Gomorrah , feems to be in-
tended.

b Some of them did a terrible noife from hea¬
ven deftroy ;] Which was the end of Ad and
'Thu mud.

' Some of them did -zee catife the earth to fzval-

lozo up ;] As it did Kanin.

ll Some of them zve drowned As the unbe¬
lievers in 'NoaJ/s time, and Pharaoh and his
army.

L‘ In the mildeft manner ;] i. e. Without ill lan¬
guage, or paflion. This verfe is generally fup-
po fed to have been abrogated by that of the
fzuord ; tho1 fome think it relates only to thofe
who are in alliance with the Moftevis -

Chap. 29. Al KORAN 329

vain idols, and deny God, they fhall perifh. They will urge thee to haften the
punifhment 'which they defy thee to bring down upon them a.- if there had
not been a determined time for their refpite , the punifhment had come
upon them before this ; but it fhall furely overtake them fuddenly, and they
fhall not forefee it. They urge thee to bring down vengeance lwiftly upon
them: but hell fhall furely encompafs the unbelievers. On a certain day
their punifhment fhall fuddenly afiail them, both from above them, and
from under their feet *, and God fhall fay, Tafte ye the reward of that
which ye have wrought. O my fervants who have believed, verily my
earth is fpacious j wherefore ferve me b. Every foul fhall tafte death :
afterwards fhall ye return unto us ; and as for thofe who fhall have
believed, and wrought righteoufnefs, we will furely lodge them in the higher
apartments of paradife •, rivers fhall flow beneath them, and they fhall con¬
tinue therein for ever. How excellent will be the reward of the workers of
righteoufnefs *, who perfevere with patience, and put their truft in their Lord !
How many beafts are there , which provide not their food ? It is God who
provideth food for them, and for you j and he both heareth and knoweth.
Verily, if thou afk the Meccans , who hath created the heavens and the earth,
and hath obliged the fun and the moon to 'ferve in their courfes ; they will
anfwer, God. How therefore do they lye, in acknowledging of other gods ? God
maketh abundant provifion for fuch of his fervants as he pleafeth ; and is fparing *
unto him, if he pleafeth : for God knoweth all things c. Verily if thou afk
them, who fendeth rain from heaven, and thereby quickeneth the earth, after if
hath been dead ; they will anfwer, God. Say, God be praifed ! But the grea¬
ter part of them do not underftand. This prefent life is no other than a
toy, and a play -thing ; but the future manfion of paradife is life indeed :
if they knew this , they would not prefer the former to the latter. When they
fail in a fliip, they call upon God, fincerely exhibiting unto him the true
religion : but when he bringeth them fafe to land, behold, they return to
their idolatry •, to fhew themfelves ungrateful for that which we have be¬
llowed on them, and that they may enjoy the delights of this life •, but they
fhall hereafter know the ijfue. Do they not fee that we have made the ter¬
ritory of Mecca an inviolable and fecure afylum , when men are fpoiled in
the countries round about them ? Do they therefore believe in that which
is vain, and acknowledge not the goodnefs of God? But who is more un-
juft than he who devifeth a lie againft God, or denieth the truth, when it
hath come unto him ? Is there not in hell an abode for the unbelievers ? Who¬
ever do their utrnoft endeavour to promote our true religion, we will diredfc
them into our ways •, for God is with the righteous.

U u C H A P.

■* Sec chap. 6. p. 104.

ll My earth is fpacious ; wherefore ferve me . ]
That is. If ye cannot ferve me in one city or
country, fly unto another, where ye may pro¬
wls the true religion in fafety ; for the earth is
wide enough, and ye may eafily find places of
f^'uge. Mohammed is laid to have declared.

That whoever flies for the fake of his •rehgiom
tho' he (lir but the di (lance of a fpan, merit*
paradife, and fhall be the companion of Abru- '
ham and of himfclf 1 .

c God knozvetb all things;"] And psiticu Lil¬
ly who will make a good, and who wil: malo
a bad ufc of their riche*.

1 A l Bfidawi.

33°

Chap.

Al KORA N.

30.

Int tiled , The Greeks'; revealed at Mecca*5.

In the name of the moft merciful God.

L. M c.

yi 1 an s

a The original word is al Rum ; by which
the later Greeks, or fubjedls of the Confilantino -
poll tan empire, are here meant; tho’ the Arabs
give tlie fame name alfo to the Roma?is, and
other Europeans*

b Some except the verfe beginning at thefe
words, Praifie be unto God.

c See the Prelim. Difc. §. III. p. 59, &c.
d The Greeks have been overcome by the Per-
iians, yY.] The accomplifliment of the pro*
phecy contained in this pafTage, which is very-
famous among the Mohammedans, being infilled
on by their do&ors as a convincing proof that
the Koran really came down from heaven, it
may be excufable to be a little particular.

The pafTage is faid to have been revealed on
occafion of a great vi&ory obtained by the Pcr-
fians over the Greeks, the news whereof coming
to Mecca, the infidels became fbrangely elated,
and began to abufe Mohammed and his followers,
imagining that this fuccefs of the Perfians , who,
like themfelves, were idolaters, and fuppofed to
have no feriptures, againfl the Chrijlians, who
pretended, as well as Mohammed, to worfhip
one God, and to have divine feriptures, was an
earned of their own future fuccefles againfl the
prophet and thofe of his religion : to check
which vain hopes, it was foretold, in the words
of the text, that how improbable foever it
might feem, yet the fcale fhonld be turned in
a few years, and the vanquifhed Greeks prevail
as remarkably againfl the Perfians .

That this prophecy was exad'tly fulfilled the
commentators fail not to obferve, tho’ they do
not exadUy agree in the accounts they give of
it 5 accomplifliment ; the number of years be¬
tween the two adlions being not precifcly deter¬
mined. Some place the victory gained by the

neareft

Perfians in the fifth year before the Hijra, and
their defeat by the Greeks in the fecond year af¬
ter it. when the battle of Bedr was fought » :
others place the former in the third or 'fourth
year before the Hcjra, and the latter in the end
of the fixth, or beginning of the feventh year

after it, when the expedition of a l Hadeibkah
was undertaken J

The date of the vidlory gained by the Greeks ,
in the firll of thefe accounts, interferes with a
flory which the commentators tell, of a wa<*er
laid by Abu Beer with Obba Ebn Kha/f, who
turned this prophecy into ridicule. Abu Beer at
firft laid ten young camels that the Perfians
fhould receive an overthrow within three years;
but on his acquainting Mohammed with what he
had done, that prophet told him that the word
bed\ made ufe of in this pailage, fignified no
determinate number of years, but any number
from three to nine, (tho’ fome fuppofe the tenth
year is included) and therefore advifed him to
prolong the time, and to raife the wager; which
he accordingly propofed to Obba, and they
agreed that the time afligned fhould be nine
years,^ and the wager a hundred camels. Before
the time was elapied, Obba died, of a wound
he had received at Ohod, in the third year of the
Hejra 3 ; but the event afterwards fhewing that
Abu Beer had won, he received the camels of
Obba? s heirs, and brought them in triumph to
Mohammed 4 .

Hiflory informs us that the fuccefles of Khofi
ru.P arvix, king of Perfiia, who carried on a ter¬
rible war againfl the Greek empire, to revenge
the death of Maurice his father-in-law, flain by
Pbocas , were very great, and continued in an
uninterrupted courfc for two and twenty years.
Particularly in the year of Christ 615, about

the

J a malo’ddin, c if r.

2 ///ZaMAKH. rf/BciDAWI,

A l ill'IDAWl, J a U L A L o’ D PIN, {^V.

See p . 298. not. e.

Chap. 30. Al KORAN". 331

neareft part of the land a ; but after their defeat, they fhall overcome the
others in their turn^ within a few years. Unto God belongeth the difpofal of this
matter , both for what is paft, and for what is to come: and on that day
fhall the believers rejoice in the fuccefs granted by God ; for he granteth fuc-
cefs unto whom he pleafeth, and he is the mighty, the merciful. This is
the promife of God : God will not aft contrary to his promife 5 but the
o-reater part of men know not the veracity of God. They know the out¬
ward appearance of this prefent life ; but they are carelefs as to the life to
come. Do they not confider within themfelves that God hath not created the
heavens and the earth, and whatever is between them, otherwife than in truth,
and hath fet them a determined period ? Verily a great number of men re¬
ject the belief of their future meeting their Lord at the refurre Elion. Do they
not pafs through the earth, and fee what hath been the end of thofe who were
before them ? They excelled the Meccans in ftrength, and broke up the
earth b, and inhabited it in greater affluence and profperity than they inhabit
the fame : and their apoftles came unto them with evident miracles \ and God
was not difpofed to treat them unjuftly, but they injured their own fouls by
their obftinate infidelity % and the end of thofe who had done evil, was evil,
becaufe they charged the figns of God with falfhood, and laughed the fame
to fcorn. God produceth creatures, and will hereafter reftore them to life :
then fhall ye return unto him. And on the day whereon the hour fhall come,
the wicked fhall be flruck dumb for defpair : and they fhall have no inter-
ceffors from among the idols which they affociated with God ; and they fhall
deny the falfe gods which they affociated with him. On the day whereon the
hour (hall come, on that day (hall the true believers and the infidels be fepa-

U* u 2 rated :

the beginning of the fixth year before the Hejra ,
the Perfians , having the preceding year conquer¬
ed^ Syria, made themfelves mailers of Paleftine ,
and took Jerufalem ; which feems to be that
fignal advantage gained over the Greeks mention¬
ed in this pafiage, as agreeing bed with the terms
here ufed, and moll likely to alarm the Arabs by
reafon of their vicinity to the feene of adlion :
and there was fo little probability, at that time,
of the Greeks being able to retrieve their Ioffes,
much lefs to diftrefs the Perfians* that in the
following years the arms of the latter made dill
farther and more confiderable progreffes, and at
length they laid liege to Co?iftantinoplc it felf.
But in the year 625, in which the fourth year
of the Hejra began, about ten years after the
taking of Jcrufalem , the Greeks , when it was
lead expedled, gained a remarkable vi&ory over
the Perfians* and not only obliged them to quit
the territories of the empire, by carrying the
war into their own country, but drove them to

the lad extremity, and fpoiled the capital city
al Madayen ; Heraclius enjoying, thence forward,
a continued feries of good fortune, to the depo-
fition and death of Khofru . For more exacfl in¬
formation in thefe matters, and more nicely fix¬
ing the dates, either fo as to correfpond with, or
to overturn this pretended prophecy, (neither of
which is my bufinefs here,) the reader may have
recourfe to the hidorians and chronologers r.

a In the nearejl part of the land ;] Some inter¬
preters, fuppofing that the land here meant is the
land of Arabia , or elfe that of the Greeks , place
the fcCne of action in the confines of Arabia
and Syria , near Boftra and Adhradt 2 ; others
imagine the land of Perfia is intended, and lay
the feene in Mcfopotamia* on the frontiers of that
kingdom 3 : but Ebn Abbas* with more probabi¬
lity, thinks it was in Paleftine .

b And broke up the earth ;] To dig for water
and minerals, -and to till the ground for feed.

T V. ctiam Asseman. Bill. Orient, t . 3. part. 1. p . 411, Boulainv. Vie dc Mahon: .

/• 333, tsc. 2 Yahya, ^/Beidawi. 3 Mojahed, apud Zamakii. J allalo’ddik.

* i/ Beidawi.

332 ^ KORAN. Chap. 30.

rated: and they who lball have believed, and wrought righteoufnefs, lhall take
their pleafure in a delightful meadow •, but as for thofe who fhall have difbe-
lieved, and rejected our figns, and the -meeting of the next life, they fhall
be delivered up to punifhment. Wherefore glorify God, when the evening
overtaketh you, and when ye rife in the morning : and unto him be praife in
heaven. and earth ; and at fun-fet, and when ye reft at noon*. He bringeth
forth the living out of the dead, and he bringeth forth the dead out of the
living b ; and he quickeneth the earth after it hath been dead : and in like
manner fhall ye be brought forth from your graves. Of his figns one is, that
he hath created you of duft ; and behold, ye are become men, fpread over
the face of the earth. And of his figns another is, that he hath created for you,
out of your felves, wives, that ye may cohabit with them ; and hath put
love and companion between you : verily herein are figns unto people who
confider. And of his figns are alfo the creation of the heavens and the earth,
and the variety of your languages, and of your complexions c : verily herein
are figns unto men of underllanding. And of his figns are your fleeping by
night and by day, and your fecking to provide for yourfelves of his abundance:
verily herein are figns unto people who hearken. Of his figns others are, that
he fheweth you the lightening, to Jtrike terror, and to give hope of rain, and
that he fendeth down water from heaven, and quickeneth thereby the earth,
after it hath been dead : verily herein are figns unto people who underftand.
And of his figns this alfo is one , namely , that the heaven and the earth ftand
firm at his command : hereafter, when he fhall call you out of the earth at
one fummons, behold, ye fhall come forth. Unto him are fubjedl whofo-
ever are in the heavens and on earth : all are obedient unto him. It is he
who originally produceth a creature, and afterwards reftoreth the fame to
life : and this is moft eafy with him. He juftly challengeth the moft exalted
comparifon, in heaven and earth d •, and he is the mighty, the wife. He pro¬
pounded! unto you a comparifon taken from yourfelves. Have ye, among
the jlaves whom your right hands poffefs, any partner in the fubjlance which
we have bellowed on you, fo that ye become equal Jharers therein with
them , or that ye fear them as ye fear one another0 ? Thus do we diftindtly
explain our figns, unto people who underftand. But thofe who a£t unjuftly
by attributing companions unto God , follow their own lulls, without knowledge:
and who fhall diredl him whom God fhall caufe to err? They lhall have
none to help them. Wherefore be thou orthodox, and fet thy face towards

the

a Glorify God in the evening, &c.J Some are
of opinion that the five times of prayer are in¬
tended in this pafiage ; the evening including the
time both of the prayer of fun-fet, and of the
evening prayer properly fo called, and the word
I have rendered at fun-fety marking the hour of
afternoon prayer, fmee it may be applied alfo to
the time a little before fun-fet.
b See chap. 3. p. 38.

c The variety of your languages and complexions ;]
Which are certainly moil wonderful, and, as J

conceive, very hard to be accounted for, if we
allow the feveral nations in the world to be all
the offspring of one man, as we are allured by
feripture they are, without having recourfe to
the immediate omnipotency of God.

d He jujliy challengeth the moft exalted compari-
fon9 &c.] That is. In fpeaking of him we ought
to make ufe of the molt noble and magnificent
exprefiions we can poflibly devife.

® See chap. 16. p. 220.

Chap. 30. KORA II. 333

the true religion, the inftitution of God, to which he hath created mankind
difpofcd : there is no change in what God hath created a. This is the right
religion ; but the greater part of men know it not. And be ye turned unto
him, and fear him, and be conftant at prayer, and be not idolaters. Of
thofe who have made a fchifrn in their religion, and are divided into various
feds j every fed rejoice in their own opinion. When adverfity befalleth men,
they call upon their Lord, turning unto him: afterwards, when he hath
caufed them to tafte of his mercy, behold, a part of them affociate other deities
with their Lor d *, to (hew themfelves ungrateful for the favours which we
have bellowed on them. Enjoy therefore the vain pleafures of this life ; but
hereafter lhall ye know the conference. Have we lent down unto them any
authority, which fpeaketh of the falfe gods which they affociate with himb?
When we caufe men to tafte mercy, they rejoice therein •, but if evil befall¬
eth them, for that which their hands have before committed, behold, they
defpair'. Do they not fee that God beftoweth provifion abundantly on whom
he pleafeth, and is fparing unto whom he pleafeth ? Verily herein are figns
unto people who believe. Give unto him who is of kin to thee his reafon-
able due *, and alfo to the poor, and the ftranger : this is better for thofe
who feek the face of God *, and they lhall profper. Whatever ye lhall give
in ufury d, to be an increafe of men’s fubftance, lhall not be increafed by the
bleffing of God : but whatever ye lhall give in alms, for God’s fake, they
lhall receive a twofold reward. It is God who hath created you, and hath
provided food for you : hereafter will he caufe you to die ; and after that will
he raife you again to life. Is there any of your falfe gods, who is able to do
the leaft of thefe things ? Praife be unto him ; and far be he removed from
what they affociate with him ! Corruption * hath appeared by land and by
fea, for the crimes which men’s hands have committed ; that it might make
them to tafte f a part of the fruits of that which they have wrought, that
peradventure they might turn from their evil ways. Say, Go through the
earth, and fee what hath been the end of thofe who have been before you :
the greater part of them were idolaters. Set thy face therefore towards the
right religion, before the day cometh, which none can put back from God.
On that day lhall they be feparated into two companies : whoever fhall have
been an unbeliever, on him fhall his unbelief be charged ; and whoever lhall

have

a The inftitution of God, to which he hath
created mankind di/po/ed* &c.] i. e. The immu¬
table law, or s ule, to which man is naturally
difpofed to conform, and which every one would
embrace, as moil fit for a rational creature, if it
were not for the prejudices of education. The
Mohammedans have a tradition that their prophet
uied to fay, That every perfo?i is born naturally
difpofed to become a Mofiem ; but that a man's pa¬
rents make hi?n a Jew, a Chriftian, or a Magian.

b Have zee font dozen unto them any authority^
/leaking of the falfe gods , &c.] That is, Have
we either by the mouth of any prophet, or by
any written revelation, commanded or incourag-

ed the worfhip of more gods than one ?

c They defpair And feek not to regain the
favour of God by timely repentance.

d In ufury ;] Or by way of bribe. The word
may include any fort of extortion or illicit
gain.

c Corruption ;] viz. Mifchief and public cala¬
mities ; fuch as famine, peftilence, droughts,
fhipwracks, £57. Or erroneous do&rines, or a
general depravity of manners.

f That it might make them to tafte , &c\] Some
copies read, in the firfl perfon plural, That zve
might caufe them to tafte , &c.

334- Al ^ ^ dV. Chap. 30,

have done that which is right, fhall fpread themfelves couches of repofe in
paradife ; that he may reward thofe who fhall believe, and work righteouf-
nefs, of his abundant liberality for he loveth not the unbelievers. Of his
figns one is, that he fendeth the winds, bearing welcome tidings of rain ,
that he may caufe you to tafle of his mercy ; and that fhips may fail at his
command, that ye may feek to inrich your felves of his abundance by com¬
merce ; and that ye may give thanks. We lent apoftles, before thee, {into
their refpeUive people, and they came unto them with evident proofs : and
we took vengeance on thofe who did wickedly ; and it was incumbent on
us to afllft the true believers. It is God who fendeth the winds, and raif-
eth the clouds, and fpreadeth the fame in the heaven, as he pleafeth ; and af¬
terwards difperfeth the fame : and thou mayeft fee the ram lffuing from the
midft thereof; and when he poureth the fame down on fuch of his fervants
as he pleafeth, behold, they are filled with joy ; although before it was fent
down unto them, before fuch relief, they were defpairing. Confider there¬
fore the traces of God’s mercy ; how he quickeneth the earth, after its fate
of death : verily the fame will raife the dead ; for he is almighty. Yet if
we fliould fend a blafting wind, and they fhould fee their corn yellow and
burnt up, they would furely become ungrateful, after our former favours. Thou
canft not make the dead to hear, neither canft thou make the deaf to hear
thy call, when they retire and turn their backs ; neither canft thou direft the
blind out of their error : thou fhalt make none to hear, except him who fhall
believe in our figns ; for they are refigned unto us. It is God who created
you in weaknefs, and after weaknefs hath given you ftrength ; and after
ftrength, he will again reduce you to weaknefs, and grey hairs : he createth
that which he pleafeth ; and he is the wife, the powerful. On the day whereon
the l aft hour fhall come, the wicked will fwear that they have not tarried a
above an hour : in like manner did they utter lies in their life-time. But
thofe on whom knowledge hath been bellowed, and faith, will fay. Ye have
tarried, according to the book of God b, until the day of refurredlion : for
this is the day of refurredlion ; but ye knew it not. On that day their ex-
cufe fhall not avail thofe who have adted unjuftly ; neither fhall they
be invited any more to make themfelves acceptable unto God. And now have
we propounded unto men, in this Koran, parables of every kind : yet if
thou bring them a verfe thereof, the unbelievers will furely lay. Ye are no
other than publifhers of vain falfhoods. Thus hath God fealed up the hearts
of thofe who believe not. But do thou, O Mohammed, perfevere with
conftancy, for the promife of God is true; and let not thofe induce thee to
waver, who have no certain knowledge.

CHAP.

a That they have not tarried;] viz. In the world preierved Table; or according to what is faid
or in their graves. See chap. 23. p. 287. in the Koran , where the Hate of the dead is ex*

b According to the book of God;] That is, preffed by thefe words l9 Behind them there Jhall
According to his foredcnowledge and decree in the be a bar, until the day of refurreftion7, .

1 Chap. 23. p. 286.

a Al Bkidawi.

Al KORAN.

335

Chap. 31.

Intitled > Lokman a ; revealed at Mecca13.

In the name of the mofl merciful God.

A. L. Mc. Thefe are the figns of the wife book, a direction, and a

mercy unto the righteous ; who obferve the appointed times of prayer,
and give alms, and have firm aflurance in the life to come : thefe are directed
by their Lord, and they fliall profper. There is a man who purchafeth a
ludicrous ftory d, that he may feduce men from the way of God, without
knowledge, and may laugh the fame to fcorn : thefe fnall fuffer a fhameful
punifhment. And when our figns are rehearfed unto him, he difdainfully turn-
eth his back, as though he heard them not, as though there were a deafnefs
in his ears : wherefore denounce unto him a grievous punifhment. But they
who fliall believe, and work righteoufnefs, fhall enjoy gardens of pleafure ;
they fliall continue therein for ever : this is the certain promile of God ; and
he is the mighty, the wife. He hath created the heavens without vifible pillars
to fuftain them , and hath thrown on the earth mountains firmly rooted, left it
fliould move with you c ; and he hath replenifhed the fame with all kinds of
beafts : and we fend down rain from heaven, and caufe every kind of noble veget¬
able to fpring forth therein. This is the creation of God : Ihew me now what
they have created, who are worfhipped befides him ? verily the ungodly are
in a manifeft error. We heretofore bellowed wifdom on Lokman f, and com¬
manded

* The chapter is fo intitled from a perfon of
this name mentioned therein, of whom more
immediately.

0 Some except the fourth verfe, beginning at
thefe words. Who obferve the appointed times of
prayer , and give alms , &c. And others three
verfes, beginning at thefe words. If all the trees
in the earth were pens , See.
c See the Prelim. Difc. §. III. p. 59,
d A ludicrous ftory he. Vain and filly fables.
The paflage was revealed, it is laid, on occafion
of al Nodar Ebn al Hareth , who having brought
from Perfia the romance of Roftam and Isfandi-
ycr, the two heroes of that country, recited it
m the afTemblies of the Koreijh , highly extolling
the power and fplendor of the ancient Per Jl an
kings, and preferring their ftorics to chofc of
Ad and Thamttd , David and Solomon* and t lie roll
which are told in the Koran . Some fay that al
iSj.lar bought fmging-girls, and carried them

to fhofe who were inclined to become Muftcms ,
to divert them from their purpofe by fongs and
tales x.

c He hath thrown on the earth mount a his firm¬
ly rooted, &c.] See chap. 16. p. 215. A learn¬
ed writer 2, in his notes on this paflage, fays
tire original word razudfiya , which the commen¬
tators in general will have to fignify ft able moun¬
tains , feems properly to exprefs the Hebrew word
mechonim , i. e. bafts , or foundations ; and there¬
fore he thinks the Koran has here tranflated that
palTgc of the Pfalms, He laid the foundations of
the earth , that it jbould not be moved for ever 3 .
This is not the only inftance which might be
given, that the Mohammedan dodlors are not al¬
ways the bell interpreters of their own icrip-
tures.

1 Lokman ;] The Arab writers fay, that Lok-
?ndn was the Ion of Baura , who was the fon or
grand fon of a filler or aunt of fob ; and that he

lived

1 Idem .

* Gol. in Append . ad Erpenii Gram. p. 1S7.

3 PfaL civ. 5.

336 Al KORAN. Chap. 31;

5 inanded him , faying , Be thou thankful unto God : for whoever is thankful
Ihall be thankful to the advantage of his own foul ; and if any (hall be uni
thankful, verily God is felf-fufficient, and worthy to be praifed. And re¬
member when Lokman faid unto his fon % as he admonilhed him, O my
fon. Give not a partner unto God •, for polytheifm is a great impiety. We
have commanded man concerning his parents b, (his mother carrieth him in
her womb with weaknefs and faintnefs, and he is weaned in two years,) faying. ,
Be grateful unto me, and to thy parents. Unto me (hall all come to be judg¬
ed. But if thy parents endeavour to prevail on thee to afTociate with me
that concerning which thou haft no knowledge, obey them not : bear them
company in this world in what fhall be reafonable c ; but follow the way of
him who fincerely turneth unto me d. Hereafter unto me fhall ye return,
and then will I declare unto you that which ye have done. O my fon, verily
every matter , whether good or bad , though it be of the weight of a grain of
muftard-feed, and be hidden in a rock, or in the heavens, or in the earth, God

will

lived feveral centuries, and to the time of David,
with whom he was converfant in Palefiine.
According to the defcription they give of his
perfon, he muff have been deformed enough ;
for they fay he was of a black complexion,
(whence fome call him an Ethiopian,) with thick
lips, and fplay feet : but in return, he received
from God wifdom and eloquence in a great de¬
gree ; which fome pretend were given him in a
vifion, on his making choice of wifdom prefera¬
bly to the gift of prophecy, either of which
were offered him. The generality of the Mo¬
hammedans therefore hold him to have beer* no
prophet, but only a wife man. As to his con¬
dition, they fay he was a flave, but obtained his
liberty on the following occasion. His mafter
having one day given him a bitter melon to eat,
he paid him fuch exa& obedience as to eat it all ;
at which his maffer being furprized, asked him
how he could eat fo naufeous a fruit ? To which
he replied, it was no wonder, that he fhould for
once accept a bitter fruit from the fame hand
from which he had received fo many favours 1 .
The commentators mention feveral quick repar¬
tees of Lokman , which, together with the cir-
cumffances abovementioned, agree fo well with
what Maximus Planudes has written of Efip, that
from thence, and from the fables attributed to
Lokman by the orientals, the latter has been ge¬
nerally thought to have been no other than the
Efop of the Greek f. However that be, (for I
think the matter will bear a difpute,) I am of
opinion that Planudes borrowed great part of his

life of Efop from the traditions he met with
in the eaft concerning Lokman, concluding them
to have been the fame perfon, becaufe they
were both flaves, and fuppofed to be the writers
of thofe fables which go under their refpe&ive
names, and bear a great refemblance to one ano¬
ther ; for it has long lince been obferved by learn¬
ed men, that the greater part of that monk’s
performance is an abfurd romance, and fupport-
ed by no evidence of the ancient writers

a His fon ;] Whom fome name Ak, (which
comes pretty near the Ennus of Planudes ,) fome
AJhcam> and others Mat ban.

b • We have commanded man concerning his pa¬
rents , &c.] The two verfes which begin at thefe
words, and end with the following, viz* And
then will I declare unto you that which ye have done ,
are no part of Lokman' s advice to his fon, but
are infcrted by way of paren thefts, as very per¬
tinent and proper to be repeated here, to fhew
the hainoufnefs of idolatry : they are to be read
(excepting fome additions) in the twenty ninth
chapter, and were originally revealed on account
of Saad Ebn Abi Wakkas , as has been already
obferved 3.

c Bear them company in what ft: all be rca fin¬
able ;] That is. Shew them all deference and
obedience, fo far as may be confifient with thy
duty towards God.

d Follozv the way of him who is fincerely .turned
wito 7/ie ;] The perfon particularly meant here
was Abu Beer , at whofc perfuafion Saad had be¬
come a Mojlem .

1 Al Zamakh. ^/Beidawj, lAe. V. D’Hereel. Bill. Orient . p. 516. y Marracc. in
Ale . p. 54 7. 2 V. la vie d'Efope, par Mr. de Mezirjac, & Bayle, Difl. Hifi. Art . Ffope.

Rem . B . 3 See chap* 29. p. 325. and the notes thereon.

Ai KORAN,

337

will bring the fame to bight \ for God is clear-fighted and knowing. O my
fon, be conftant at prayer, and command that which is juft, and forbid that
which, is evil : and be patient under the afflictions which ftiall befall thee i
for this is a duty abfolutely incumbent on all men. Diftort not thy face out
of contempt to men, neither walk in the earth with infolence ; for God loveth
no arrogant, vain-glorious perfon. And be moderate in thy pace : and lower
thy voice ; for the moft ungrateful of all voices furely is the voice of afies Q.
Do ye not fee that God hath fubje&ed whatever is in heaven and on earth to
your fervice, and hath abundantly poured on you his favours, both outwardly
and inwardly b ? There are fome men who difpute concerning God without
knowledge, and without a direction, and without an inlightening book. And
when it isfaid unto them. Follow that which God hath revealed ; they anfwer.
Nay, we will follow that which we found our fathers to pradtile. What’
though the devil invite them to the torment of hell ? Whoever refign-
eth himfelf unto God, being a worker of righteoufnefs, taketh hold on a
ftrong handle ; and unto God belongeth the iffue of all things. But whoever
fball be an unbeliever, let not his unbelief grieve thee : unto us fliall they re¬
turn ; then will we declare unto them that which they have done, for God

wife.

enjoy .this world for a little while : afterwards we will drive them to a fevere
punifhment. If thou afk them who hath created the heavens and the earth,
they will furely anfwer, God. Say, God be praifed ! But the greater part
of them do not underhand. Unto God belongeth whatever is in heaven and
earth : for God is the felf-fufficient, the praiie- worthy. If whatever trees are
in the earth were pens^ and he fhould after that fwell the ft- a into feven feas

i ' '

Your creation and your refufeitation are but as the creation and re-
fi f citation of one foul d : verily God both heareth and feeth. Dolt thou not fee
that God caufeth the night to fucceed the day, and caufeth the day to fuc-
ceed the night, and compelleth the fun and the moon to ferve you?- Each of
thofe luminaries hafteneth in its courfe to a determined period : and" God is well-
acquainted with that which ye do. This is declared concerning the divine
knowledge and power, for that God is the true Being, and for that whatever
ye invoke, befides him, is vanity ; and for that God is the high, the great
God. Doft thou not fee that the fhips run in the fea, through the favour of
God, that he may fhew you of his figns ? Verily herein are figns, unto every pa¬
tient, grateful perfon. When waves cover them, like overfhadowing clouds ,

they

X x

* The voice of affes ;] To the braying of which
animal the Arabs liken a loud and dilagreeable
voice.

h Both outwardly and i?iwardly\\ i. e. All kinds
oi bleflings, regarding .as well the mind as the

bt dv.

c If zohatever trees are in the earth were pens ,
&c.] This pafTage is laid to have been revealed

in anfwer to the Jews , who infilled that all
knowledge was contained in the law 1 .

a As the creation and refufeitation of one foul i]
Gon being able to produce a million of worlds
by the fmgle word Kun , i. e. Be, and to raife
the dead in general by the Tingle word Kum, i. e.
A rife.

1 Al B E I D A W I ,

338 Al KORAN. Chap. 32,

they call upon God, exhibiting the pure religion' unto him; but when he
bringeth them fafe to land, there is of them who halteth between the true faith
and idolatry. Howbeit, none rejedfeth our figns, except every perfidious/ un¬
grateful perfon. O men, fear your Lord, and dread the day whereon a fa¬
ther fhall not make fatisfadtion for his fon, neither (hall a fon make fatisfadfion
for his father at all : the promife of God is afluredly true. Let not this
prelent life, therefore, deceive you ; neither let the deceiver a deceive
you concerning God. Verily the knowledge of the hour of judgment is
with God : and he caufeth the rain to defeend, at his ozvn appointed tune ; and
he knoweth what is in the wombs of females. No foul knoweth what it fhall
gain on the morrow ; neither doth any foul know in what land it fhall die b:
but God is knowing and fully acquainted with all things.

a The deceiver ;] viz. The devil.
b In this paflage five things are enumerated
which are known to God alone: viz,. The
time of the day of judgment ; the time of rain ;
what is forming in the womb, as whether it be
male or female, &c. what fhall happen on the mor¬
row ; and where any perfon fhall die. Thefe
the Arabs, according to a tradition of their pro¬
phet, call the Jive keys of Jeer et knowledge. The
paflage, it is faid, was occafioned by al Hareth
Ebn Amru, who propounded queflions of this
nature to Mohammed,

As to the laft particular, alBeiddzoi relates the
following flory. The angel of death palling
once by Solomon in a vifible fliape, and looking
at one who was fitting with him, the man asked
who he was, and upon Solomon's acquainting
him that it was the angel of death, faid, He
feems to want me; wherefore order the wind to
carry me from hence into India : which being ac¬
cordingly done, the angel faid to Solomon, Hooked
fo earneilly at the man out of wonder ; becaufe I
was commanded to take his foul in India, and
found him with thee in Falefinc .

C H A

XXXII.

hit tiled. Adoration a ; revealed at Mecca.

I11 the name of the moft merciful God.

A. L. M b. The revelation of this book, there is no doubt thereof, u

from the Lord of all creatures. "Will they fay, Mohammed hath forg¬
ed it? Nay, it is the truth from thy Lord, that thou mayeft preach to a
people, unto whom no preacher hath come before thee c ; peradventure they
will be directed. It is God who hath created the heavens and the earth, and
whatever is between them, in fix days ; and then afeended his throne. Ye
have no patron or interceffor befides him. Will ye not therefore confider?
He governeth all things from heaven even to the earth : hereafter fhall they
return unto him, on the day whofe length fhall be a thoufand years d, of

thole

a The title is taken from the middle of the c See chap. 28. p. 321.

chapter, where the believers are faid to fall dozvn d A thoufand years ;] As to the reconciliation

adoring. ^ _ of this paflage with another 1 , which feems

h See the Prelim, Difc. §• III. p. 59, &c.

J Chap. 70,

contradiftoty*

Chap. 32' Al KORA IV, 339

thofe which ye compute. This is he who knoweth the future, and the preient
the mighty, the merciful. It is be who hath made every thing which he hath
created exceeding good •, and firft created man of clay, and afterwards
made his pofterity of an extract of defpicable water a ; and then formed him
into proper Jhape , and breathed of his fpirit into him ; and hath given you
the fenfes of hearing and feeing, and hearts to underftand. How fmall thanks
do ye return ! And they fay. When we fhall lie hidden in the earth, fhall
we be raifed thence a new creature ? Yea, they deny the meeting of their Lord
at the refurrediion. Say, The angel of death b, who is fet over you, fhall
caufe you to die : then fliall ye be brought back unto your Lord. If thou
couldeft fee, when the wicked fhall bow down their heads before their Lord,
faying, O Lord, we have feen, and have heard : fuffer us therefore to return
into the world, and we will work that which is right ; fince we are now cer¬
tain of the truth of what hath been preached to us: thou wouldfi fee an amaz¬
ing fght. If we had pleafed, we had certainly given unto every foul its di¬
rection : but the word which hath proceeded from me muft neceflfarily be ful¬
filled, when I f aid. Verily I will fill hell with genii and men, altogether c.
Take therefore the torment prepared for you, becaufe ye have forgotten the
coming of this your day : we alfo have forgotten you ; take therefore a
punifhment of eternal duration, for that which ye have wrought. Verily
they only believe in our figns, who, when they are warned thereby, fall
down adoring, and celebrate the praife of their Lord, and are not elated
with pride : their fides are raifed from their beds, calling on their Lord
with fear and with hope •, and they diftribute alms out of what we have be¬
llowed on them. No foul d knoweth the complete fatisfadlion 0 which is
fecretly prepared for them, as a reward for that which they have wrought.
Shall he therefore, who is a true believer, he as he who is an impious tranf-
greffor? They fhall not be held equal. As to thofe who believe, and do
that which is right, they fliall have gardens of perpetual abode, an ample re-
compenfe for that which they fhall have wrought : but as for thofe who im-

X x 2 pioufly

contradi&ory, fee the Preliminary Difcourfe,
$. IV. p. 84.

Some, however, do not interpret the paffage be¬
fore us of the rcfurre&ion, but fuppofe that the
words here defcribe the making and executing of
the decrees of God, which are fent down from
heaven to earth, and are returned for afeend ,
as the verb properly fignifies,) back to him, after
‘hey have been put in execution, and prefent
thcmfelvcs, as it were, fo executed, to his
knowledge, in the fpace of a day with God, but
with man, of a thoufand years. Others ima¬
gine this fpace to be the time which the angels,
who carry the divine decrees, and bring them
back executed, take in defeending and reafeend-
mg7 becaufe the diltance from heaven to earth is
a journey of five hundred years : and others fan¬

cy that the angels bring down at once decrees
for a thoufand years to come, which being ex¬
pired, they return back for frefh orders, (sfc x.
a An ex trail of defpicable water f] i. e. Seed.
b See the Prelim. Difc. §. IV. p. 72.
c See chap. 7. p. 1 1 8. and chap. 1 1 . p. 1 87.
d No fould] Not even an angel of thofe who
approach neareft God’s throne, nor any pro¬
phet who hath been fent by him 2.

c Vhe complete fat i .fail ion ;] Literally, The
joy of the eyes. The commentators fail not, on
occasion of this paflagc, to produce that fiv ing
of their prophet, which was originally none of
his own ; God faith , I hare prepared for my
righteous f tv ants* what eye hath not fee?:, n:r hath

ear heard , nor hath entred into the heart of man
to ct ice ire.

1 A I B E I D A W I .

Idem.

34° Al KORAN, Chap. 32.

pioufly tranfgrefs, their abode foall be hell fire ; fo often as they fhall endea¬
vour to get thereout, they (hall be dragged back into the fame, and it fhall
be faid unto them, Tafte ye the torment of hell fire, which ye rejefted as a
falfhood. And we will caufe them to tafte the nearer punifhment of this
world, befides the more grievous punifhment of the next ; peradventure they
will repent. Who is more unjuft than he who is warned by the figns of his
Lord, and then turneth afide from the fame ? We will furely take vengeance
on the wicked. We heretofore delivered the book of the law unto Moses ;
wherefore be not thou in doubt as to the revelation thereof® : and we ordained
the fame to be a direction unto the children of Israel ; and we appointed
teachers from among them, who fhould direcb the people at our command,
when they had perfevered with patience, and had firmly believed in our figns.
Verily thy Lord will judge between them, on the day of refurrection, con¬
cerning that wherein they have difagreed. Is it not known unto them how
many generations we have deftroyed before them, through whofe dwellings
they walk b ? Verily herein are figns: will they not therefore hearken? Do
they not fee that we drive rain unto a land bare of grafs and parched up,
and thereby produce corn, of which their cattle eat, and themfelves alfo .?
Will they not therefore regard ? The inf dels fay to the true believers , When
will this decifion be made between us, if ye fpeak truth ? Anfwer, On the
day of that decifion c, the faith of thole who fhall have difbelieved fhall not
avail them *, neither fhall they be refpited any longer. Wherefore avoid
them, and expedt the ijffue : verily they expect to obtain fame advantage over
thee.

C H A P.

a Be not thou in doubt as to the revelation
thereof ;] Or, as fome interpret it, of the reve¬
lation of the Koran to thy f'lfi lince the delive¬
ry of the law to Mofes proves that the revelation
of the Koran to thee is not the ftrft inftance of
the kind. Others think the words fhould be
tranflated thus. Be not thou in doubt as to thy
meeting of that prophet ; fuppofing that the in¬
terview between Mofes and Mohammed in the
iixth heaven, when the latter took his night-
journey thither, is here intended 1 .

b Through whofe dwellings they walk;] The
Meccans frequently palling by the places where the
Adites , Thamudites, Midi unites, Sodomites, See,

once dwelt.

c On the day of that decifion ;] That is, On the
day of judgment : tho’ l'oine fuppofe the day
here intended to be that of the victory at Be dr,
or elfe that of the taking of Mecca , when feve-
ral of thofe who had been proferibed were put
to death without remiflion 2,

1 Idem*

2 See the Prelim • Difc* §. II. p. 55.

Chap. 33-

Al KORAN.

34i

C H A P. XXXIII.

Intitled , The Confederates a ; revealed at Medina.

In the name of the mod merciful God.

O Prophet, fear God, and obey not the unbelievers and the hypocrites h :

verily God is knowing and wife. But follow that which is revealed
unto thee from thy Lord ; for God is well-acquainted with that which ye do :
and put thy truft in God ; for God is a fufRcient protedlor. God hath not
given a man two hearts within him •, neither hath he made your wives (fome of
whom ye divorce, regarding them thereafter as your mothers) your true mothers •,
nor hath he made your adopted fons your true fons c. This is your faying in
your mouths : but God fpeaketh the truth •, and he diredleth the right way.
Call fuch as are adopted , the fons of their natural fathers : this will be more
juft in the fight of God. And if ye know not their fathers, let them be as
your brethren in religion, and your companions : and it fliall be no crime
in you, that ye err d in this matter •, but that Jloall be criminal which your

hearts

a Part of this chapter was revealed on occa-
fion of the war of the Ditch, which happened
in the fifth year of the Hcjra , when Medina was
beficged, for above twenty days, by the joint and
confederate forces of feveral fewijh tribes, and
of the inhabitants of Mecca , Najd , and Tehama, at
the mitigation of the Jezvs of the tribe of Nad hi r ,
who had been driven out of their fettlcment
near Medina , by Mohammed , the year before 1 .

h Obey not the unbelievers and hypocrites ;] It is
related that Abu Sofian , Acrema Ebn Abi fab l ,
and A bid l A* war al Salami having an amicable
interview with Mohammed , at which were pre¬
lent alfo Abdallah Ebn Obba, Moatteb Ebn Ko-
Jheir , and f add Ebn Kais, they propofed to the
prophet, that if he would leave off preaching
againftthe worfhipof their gods, and acknowledge
them to be mediators, they would give him and
his Lord no farther difturbance ; upon which
thefe words were revealed

c God hath not given a man two hearts , &c.]
This pafTage was revealed to abolifh two
cufloms among the old Arabs . The firfl was
their manner of divorcing their wives, when
they had no mind to let them go out of their
houfc, or to marry again : and this the husband
did by facing to the woman. Thou art hence¬

forward to we, as the back of my mother ; after
which words pronounced he abftained from her
bed, and regarded her in all relpefts as his
mother, and Die became related to all his kin-,
dred in the fame degree as if file had been really
ib. The other cultom was the holding their
adopted fons to be as nearly related to them at
their natural fons, fo that the fame impediment*
of marriage arofe from that fuppofed relation,
in the prohibited degrees, as it would have
done in the cafe of a genuine fon. The latter
Mohammed had a peculiar rcafon to abolish, viz.
his marrying the divorced wife of h is frecd-mar*
Zeid, who was alfo his adopted fon i . of which
more will be faid by and by. By the declara¬
tion which introduces this pafTage, that God
has not given a man two hearts , is meant, that a
man cannot have the fame affedlion for fuppofed
parents, and adopted children, as for thole who
are really fo. They tell us the Arabs ufed to lav.
of a prudent and acute perfon, that he had nvc-
hearts ; whence one Abu Marne,-, or, as other,
write, fern'll Ebn Ajad al Fibri, w.w furnamed
Dh/dlkaibein , or the man -zvith two hearts ; .

<l That ye err ;*] Through ignorance or mif-
take ; or. That ye have erred for the time
paft.

3 V. Abu’lfed'ae
Be 1 daw 1, 3

Vit. Mob. p. 73. iff Gagnier,
Idem* Jallalo’ddin, iAc.

Vie de Mahomet y

2 jr

/ l

342 Al KORAN. Chap. 3 gt

hearts purpofely defign *, for God is gracious and merciful. The prophet is
nigher unto the true believers than their own fouls a ; and his wives are their
mothers b. Thofe who are related by confmguinity are nigher of kin the one
of them unto the others, according to the book of God, than the other true
believers, and the Mohajerun c : nnlefs that ye do what is fitting and reafon-
able to your relations in general. This is written in the book of God d. Re_
member when we accepted their covenant from the prophets e, and from thee
O Mohammed , and from Noah, and Abraham, and Moses, and Jesus
the fon of Mary, and received from them a firm covenant f ; that God may
examine the fpeakers of truth concerning their veracity E : and he hath prepared
a painful torment for the unbelievers. O true believers, remember the fa¬
vour of God towards you, when armies of inf dels came againft you h, and
we lent againft them a wind, and hofts of angels which ye faw not 1 : and

The prophet is nigher unto tbs true believers
( ban their ozvn fouls ;] Commanding them no¬
thing but what is for their interefl: and advan¬
tage, and being more follicitous for their prefent
and future happinefs even than themfelves ; for
which reafon he ought to be dear to them, and
deferves their utmoit love and refpeCl. In fome
copies thefe words are added. And he is a fa-
rber r:em ; every prophet being the fpiritual
father of his people, who are therefore brethren.
It is laid that this pnffage was revealed on fome
of Mol'inn wed's followers telling him, when he
iummoned them to attend him in the expedition
of Table 1 , that they would ask leave of their
fathers and mothers

b His wives are their mothers ;] Tho’ the fpi-
ritual relation between Mohammed and his peo¬
ple, declared in the preceding words, created
no impediment to prevent his taking to wife
fuch women among them as he thought fit; yet
the commentators are of opinion that they are
here forbidden to marry any of his wives 5.

c Thofe who are related by confanguinity are
nigher of kin unto one another , according to the
book of God, than the true believers and the
Aloha jer /In. Thefe words, which alfo occur,
excepting the latter part of the fentence, in the
eighth chapter, abrogate that law concerning
inheritances, published in the fame chapter,
whereby rhe Mohajerun and Anfdrs were to be
the heirs of one another, cxclufive of their near¬
er relations who weie infidels 4.

1 In the book of God ;] i. e. Jn the preferved
'Table, or the Koran ; or, as others fuppofc, in
the Pentateuch.

c When we received their covenant from the

1 Sec chap. 9. p. 154. 2 A l Ceidawj.

p. 148. 1 See chap. 7. /. 155. 6 See

God

prophets ;] Jallalo'ddin fuppofes this covenant
was made when Adam's poilerity were drawn
forth from his loins, and appeared before God
like fmall ants * ; but Marracci conjectures
that the covenant here meant, was the fame
which the Talmudifs pretend all the prophets
entred into with God on mount Sinai , where
they were all affembled in perfon with Mofes G.

f A firm covenant i] Whereby they undertook
to execute their feveral commiilions, and pro-
mifed to preach the religion commanded them
by God.

s That God may examine the fpeakers of truth
concerning their veracity ;] i. e. That he may at
the day of judgment demand of the prophets in
what manner they executed their feveral com-
miflions, and how they were received by their
people : or, as the words may alfo import, that
he may examine thofe who believed on them,
concerning their belief, and reward them ac¬
cordingly.

h When armies of infidels earns againft you ;]
Thefe were the forces of the Korcif/o and the
tribe of Ghatfan , confederated with the Jews
of al Nadbir and Koreidha , who befieged Me¬
dina to the number of twelve thoufand men, in
tlie expedition called the war of the ditch.

1 We fent againft them a wind and hofts of an¬
gels , &c.] On the enemies approach, Moham¬
med , by the advice of Salman the Pc? ft an , or¬
dered a deep ditch or intrenchment to be dug
round Medina , for the fecurity of the city, and
went out to defend it with three thoufand men.
Foth fides remained in their camps near a month,
without any other adls of hoftility than /hooting
of arrows, and flinging of hones ; till, in a

winter’s

3 See the Prelim. Difc . §• Vf*. 4 See chap. 8.
chap. 3. p. 46.

Chap. 33- ^11 KORAN \ 34 3

God beheld that which ye did. When they came again# you from above
you, and from below you % and when your fight became troubled, and
Lur hearts came even to your throats for fear , and ye imagined of God va-
rious imaginations13. There were the faithful tried, and made to tremble
with a violent trembling. And when the hypocrites, and thofe in whole heart
was an infirmity, faid, God and his apoftle have made you no other than a
fallacious promife c. And when a party of them d faid, O inhabitants of
Yathreb c, there is no place of fccurity for you here ; wherefore return home:
And a part of them afked leave of the prophet to depart , faying, Verily our
houfes are defencelefs and expofed to the enemy : but they were not defencelefs ;
and their intention was no other than to fly. If the city had been entred upon
them by the enemy from the parts adjacent, and they had been afked to defer t
the true believers , and to fight againfl them , they had furely confented thereto :
but they had not, in fuch cafe> remained in the fame f, but a little while.
They had before made a covenant with God, that they would not turn
their backs s : and the performance of their covenant with God fhall be ex¬
amined into hereafter . Say, Flight fhall not profit you, if ye fly from death
or from (laughter : and if it would , yet fhall ye not enjoy this world but a
little. Say, Who is he who fhall defend you again# God, if he is pleafed
to bring evil on you, or is pleafed to Jhew mercy towards you ? They fhall

find

winter’s night, God fent a piercing cold enft thinking themfelvcs delivered up to /laughter
wind, which benummed the limbs of the confede- and deftrudlion.

rates, blew the dull in their faces, extinguifhed c When the hypocrites faid , God and his apof
their fires, overturned their tents, and put their lie have made you no other than a fallacious pro -
horfes in diforder, the angels at the fame time m if e . ] The perfon who uttered thefe words,
crying Allah aebar round about their camp ; ’tis faid, was Moatteb Ebn Kofoeir> who told his
whereupon Toleiha Ebn Khow ailed the Afadite fellows that Mohammed had promifed them the
laid aloud, Mohammed is going to attack you fpoils of the Perjians and the Greeks , whereas
with inebantments , wherefore provide for your now not one of them dared to itir out of their
fafety by flight : and accordingly the Koreifh intrenchment 3 .

firfi, and afterwards the Ghatf unites , broke up d When a party of them faid , See. ] viz. Aws
the fiege, and returned home ; which retreat Ebn Keidhi9 and his adherents,
was alfo not a little owing to the di/Tenfions c Yathreb ;] This was the ancient and proper
among the confederate forces, the railing and name of Medina , or of the territory wherein it
fomenting whereof the Mohammedans alfo aferibe hands. Some fuppofe the town was fo named
to God. It is related that when Mohammed from its founder, Yathreb the Ion of Kabiya9 the
heard that his enemies were retired, he faid, I fon of Mablayel > the fon of Aram , the fon of
have obtained fuccefs by means of the eaf wind ; Sem , the fon of Noah ; tho’ others tell us it was
and Ad perijhed by the weft wind 1 , built by the dmalekites 4>.

u When they came againfl you from above you9 f In the fame ;] i. e. In the city ; or, in their
and from belozo you.'] The Ghatfdnites pitched ap o ft a fy and rebellion, becaufe the Mojlems
on the eait fide of the town, on the higher would furely fucceed at laft.
part of the valley ; and the Koreifh on the well g They had made a covenant with God, fsfr.]
fide, on the lower part of the valley2. The perfons meant here were Banu Haretha,

b Ye imagined of God various imaginations ;] who having behaved very ill and run away on
The fincere and thofe who were more firm of a certain occalion, promifed they r would do fo
heart fearing they fhould not be able to Hand no more * »
the trial ; and the weaker-hearted and hypocrites

1 ///Beidawi, Abuli'. vit. Mob . p . 77, £sfr. 2 Idem. 3 Idem. V. Abui.f.

till fup . p. 76. * Ahmed Ebn Yusoe. See the Prelim . Difc> p. 4. * At Beidawx,

Ail H 0 JR A H. Chap. 23,

find none eo patronize or protedl them, befides God* God already knoweth
thofe among yo.u who hinder others from following his apoftle , and who fay
unto their brethren. Came hither unto us. ; and who come not to battle, ex¬
cept a little a •, being covetous towards you b : but when fear cometh on
them, thou feed them look unto thee for ajfiftance , their eyes rolling about
like the eyes of him who fainteth by reafon of the agonies of death : yet

when their fear is pad, they inveigh againfl you with fharp tongues ; being

covetous of the bed and mofi valuable part of the fpoils. Thefe believe not
fine er eh \ wherefore God hath rendred their works of no avail ; and this is
eafy with God. They imagined that the confederates would not depart and
raife the fege : and if the confederates fhould come another time, they would
wiih to l ive in the defarts among the Arabs who dwell in tents c, and there
to inquire after news concerning you ; and although they were with you this
tune, yet they fought not, except a little. Ye have in the apodle of God
an excellent example unto him who hopeth in God, and the lad day,
and remembreth Goo frequently. When the true believers faw the confede¬
rates, they laid. This is what God and his apodle have foretold us e ; and
God and his apodle have fpoken the truth : and it only encreafed their faith

and refignation. Of the true believers fome men judly performed what they

had promifed unto God f ; and fome of them have finifhed their courfe g, and
fome of them wait the fame advantage h ; and they changed not their pro?nife ,
by deviating therefrom in the leaf : that God may reward the juft performers
of their covenant for their fidelity ; and may punifh the hypocritical, if he
plealeth, or may be turned unto them ; for God is ready to forgive, and
merciful. God hath driven back the infidels in their wrath : they obtained no
advantage j and God was a fufficient proteflor unto the faithful in battle ; for

God

•• And echo cone not to battle, except a little ;] enter paradife, without undergoing fome trials
Either coming to the army in fmall numbers ; and tribulations J. There is a tradition that
cr Haying with them but a little while, and then Mohammed actually foretold this expedition of
returning on fome feigned excule ; or behaving the confederates fome time before, and the fuc-
ill in time of action. Some expofitors take the(e cefs of it z.

words to be part of the fpeech of the hypo- t Some men jufily performed what they had pro-

elites, refledling on Mohammed's companions for mifed unto God;] By Handing firm with the pro-
lying idle in the trenches, and not attacking phet, and Itrenuoufly oppofing the enemies of
the enemy. the true religion, according to their engage-

b Being covetous towards you ;] i. e. Sparing ment.
of their aflifta nee either in perfon or with their £ Some of them have finifhed their courfe j]

purfe ; or, being greedy after the booty. Or, as the words may be tranflated, have fulfilled

c They would zvifb to live in the dc farts, &c.] their vozv, or paid their debt to nature, by fa 11-
Tlut they might be abient, and not obliged to ing martyrs in battle; as did Hamza, Moham -

go to w ir. wed's uncle, Mafab Ebn Otnair , and Ans Ebn al

u 2e have in the apofile f God an excellent ex - Nadr •*, who were flain at the battle of Qhod.
ample 1] viz. Of firmnefs in time of danger, of The martyrs at the war of the ditch were fix, in-
confidence in the divine afliftance, and of piety eluding Saad Ebn Moddh, who died of his wound
by fervent prayer for the fame. about a month after 4.

c This is what God and his apofile have fore - h And fome zuait for the fame advantage ;] As

told us ;] Namely, That we mult not cxpcdl to Othman and Telba 5 .

1 See chap. 2. p. 24, chap. 3. p. 52, chap. 29. p. 325, £5V. 2 Al Beidawi. Idem

4 Adult, vit. Mob. p. 79. i Al Beidawi.

Chap. 33* Al KORAN. 34.5

God is ft rong and mighty. And he hath caufed ftich of thofe who have re¬

ceived the fcriptures, as aftifted the confederates , to come down out of their
fortreffes % and he caft into their hearts terror and difmay b : a part of them ye
flew, and a part ye made captives ; and God hath caufed you to inherit their
land, and their houfes, and their wealth c, and a land on which ye have not
trodden d •, for God is almighty. O prophet, fay unto thy wives. If ye
feek this prefent life, and the pomp thereof, come, I will make a handfome
provifion for you, and I will difmifs you with an honourable difmiffion e : but

Y y 'if

r‘ Such of thofe who have received the fcriptures,
as a fifed the confederates ;] Thefe were the Jezvs
of the tribe of Koreidha , who, tho’ they were
in league with Mohammed , had, at the inceffant
perfuafion of Caab Ebn Afad, a principal man
among them, perfidioufly gone over to his ene¬
mies in this war of the ditch ; and were fevere-
ly punifhed for it. For the next morning after
the confederate forces had decamped, Moham¬
med and his men returned to Medina , and laying
down their arms, began to refrelh themfelves af¬
ter their fatigue ; upon which Gabriel came to
the prophet, and asked him whether he had buf¬
fered his people to lay down their arms, when
the angels had not laid down theirs ; and order¬
ed him to go immediately againft the Koradhites ,
alluring him that himfelf would lead the way.
Mohammed , in obedience to the divine command,
having caufed public proclamation to be made
that every one fhould pray that afternoon for
fuccefs againft the fons of Koreidha , fet forward
on the expedition without lofs of time ; and be¬
ing arrived at the fortrefs of the Koradhites , be-
fieged them for twenty live days, at the end of
which thofe people, being in great terror and dif-
trefs, capitulated, and at length, not daring to
triilt to Mohammed's mercy, furrendred at the
diferetion of Sand Ebn Moadh 1 , hoping that
he, being the prince of the tribe of Azvs, their
old friends and confederates, would have fome
regard for them : but they were deceived ; for
Sftftd being greatly incenfcd at their breach of
faith, had begged of God that he might not die
of the wound he had received at the ditch, till
he law vengeance taken on the Koradhites , and
therefore adjudged that the men fhould be put
to the fword, the women and children made
Hives, and their goods be divided among the
Mojlems ; which fen ten ce Mohammed had no foon-
er heard, than he cried out. That Sand bad pro¬
nounced the fentence of G od : and the lame was ac¬
cordingly executed, the number of the men who

1 See chap. p. 142. 3 Al Beidawi

Mah. /, 4. r. 2. 3 Ebn Ishak.

were flain, amounting to fix hundred, or, a-,
others fay, to feven hundred, or very near ;
among whom were Hoyai Ebn Akhtab a great
enemy of Mohammed's, and Caab Ebn A fad,
who had been the chief occafion of the revolt ot
their tribe : and foon after Saad, who had given
judgment againft them, died, his wound, which
had been skinned over, opening again s.

b And caft into their hearts terror and difmay.']
This was the work of Gabriel , who, according
to his promife, went before the army of Mof-
lems. It is faid that Mohammed , a little before
he came to the fettlement of the Koradhites ,
asking fome of his men whether any body had
pafted them, they anfwered, that Dohya Ebn
Kh ole if a the Cal bite had juft palled by them,
mounted on a white mule, with houfings of
fattin : to which he replied. That perfon was the
angel Gabriel, who is fent to the fons of Korei-

dha, to Jbake their caftles , and to ft r ike their hearts
with fear and conflernation 3 .

c And God hath caufed you to inherit their
land, &c.] Their immoveable pofleffions Mo¬
hammed gave to the Mohdjerin, faying, that the
A?ifdrs were in their own houfes, but that the
others were deftitute of habitations. The move¬
ables were divided among his followers, but he

remitted the fifth part, which was ufual to be
taken in other cafes 4.

-A land on which ye have not trodden;'] By
which fome fuppofe Perfia and Greece are meant ;
others, Khaibar ; and others, whatever lands the"
Mojlems may conquer till the day of judgment
c 0 prophet, fay unto thy wives , If ye ftek this
prefent life , &c.] This paftage was revealed on
Mohammed's wives asking for more fumptuous
cl oaths, and an additional allowance for their ex
pences : and he had no fooncr received it, than
he gave them their option,either to continue with,
him, or to be divorced, beginning whhAye/ba, who
chole God and his apoftle, and the reft followed
her example ; upon which the prophet thanked

them*

, Abulf. Fit. Mob. p. 77. feV. r. Gacnjer,

* Al Be ID AW J, ' Id fir

346 Al KORAN \ Chap. 33,

if ye feek God and his apoftle, and the life to come, verily God hath pre¬
pared for fnch of you as work righteoufnefs, a great reward. O wives of
the prophet, whofoever of you lhall commit a manifeft wickednefs, the
punifhment thereof fhall be doubled unto her twofold * ; and this is eafy with
XXII. God : * but whofoever of you fhall be obedient unto God and his apoftle,

and ihall do that which is right, we will give her her reward twice15, and we
have prepared for her an honourable provifion in paradife. O wives of the
prophet, ye are not as other women : if ye fear God, be not too complaifant
in fpeech, left he ihould covet, in whofe heart is a difeafe of incontinence * but
{peak the fpeech which is convenient. And fit fti.ll in your houfes \ and fet
not out your felves with the oftentation of the former time of ignorance0 : and
obferve the appointed times of prayer, and give alms ; and obey God, and
his apoftle •, for God defireth only to remove from you the abomination of
vanity , Jince ye are the houfhold of the prophet , and to purify you by a per-
fe£i purification d. And remember that which is read in your houfes, of the
figns of God, and of the wifdom revealed in the Koran •, for God is clear-lighted,
and well-acquainted with your actions. Verily the Moderns of either fex, and
the true believers of either fex, and the devout men, and the devout women,
and the men of veracity, and the women of veracity, and the patient men,
and the patient women, and the humble men and the humble women , and
the alms-givers of either fex, and the men who faft, and the women who faft,
and the chafte men, and the chafte women , and thofe of either fex who re¬
member God frequently ; for them hath God prepared forgivenefs, and a
great reward. It is not fit for a true believer of either fex, when God
and his apoftle have decreed a thing, that they Ihould have the liberty of
choofing a different matter of their own c : and whoever is difobedient unto

God

them, and the following words were revealed;
viz. It (hall not be l awful for thee to take other zvo-
tnen to zvife hereafter 1 , &c. From hence fome have
concluded, that a wife who has her option given
her, and choofes to (lay with her husband, fhall
not be divorced ; tho’ others are of a contrary

opinion 2.

3 Her punifhment fhall be doubled ;] For the
crime would be more enormous and unpardon¬
able in them, becaufe of their fuperior condi¬
tion, and the grace which they have received
from God ; whence it is that the punifhment of
a free per fon is ordained to be double to that
of a {lave and prophets are more fcvercly re-
primanded for their faults than other men

0 We :vill give her her rezoard tzvice ;] viz.
Once for her obedience, and a fecond time for
her conjugal affection to the prophet, and hand-
fome behaviour to him.

c With the oftentation of the former time of ig¬
norance ;] That is. In the old time of idolatry.
Some fuppofe the times before the flood, or the
time of Abraham to be here intended, when
women adorned themfelves with all their finery,
and went abroad into the flreets to fhew them¬
felves to the men 5.

d God defireth to remove from you the abovu-
nation , &c.] The pronouns of the fecond perfon
in this part of the pafiage being of the mafeu-
line gender, the Shiites pretend the fentence has
no connexion with the foregoing or the follow¬
ing words ; and will have it that by the boufe-
hold of the prophet are particularly meant Fat cm a
and Aliy and their two fons Hafan and Hofei ft t
to whom thefc words are directed 6.

c It is not fit for a true believer , when God
and his apoftle have decreed a thing , that they
Jbould have the liberty of choofing, &c.] This verie

was

1 See after , in this chap. p. 349.
d*w i. 5 Idem . 6 Idem .

2 Al Beidawi.

3 See chap . 4. p . 64.

* AlBzi-

ChaK 33. Al KORAN. 347

God and his apoftle, furely erreth with a manifeft error. And remember
when thou faidft to him unto whom God had been gracious % and on
whom thou alfo hadft conferred favours b. Keep thy wife to thy felf, and
fear God : and thou didft conceal that in thy mind which God had determined
to difcover c, and didft fear men ; whereas it was more juft that thou fhouldft
fear God. But when Zeid d had determined the matter concerning her, and
had refolved to divorce her , we joined her in marriage unto thee c ; left a
crime fliould be charged on the true believers, in marrying the wives of their
adopted fans , when they have determined the matter concerning them f : and

Y y 2 the

was revealed on account of Zeinab (or Zenobia )
the daughter of Jahajh , and wife of Zeid, Mo¬
hammed's freed-man, whom the prophet fought
in marriage, but received a repulfe from the lady
and her brother Abdallah , they being at firlt
averfe to the match ; for which they are here re¬
prehended. The mother of Zeinab , it is faid,
was Amima , the daughter of Abd'almotalleb , and
aunt to Mohammed r.

a When thou faidft to him unto whom God
had been gracious 5] viz. Zeid Ebn Haretha, on
whom God had bellowed the grace early to be¬
come a Mojlem.

b And on whom thou hadft conferred favours ;]
By giving him his liberty, and adopting him for
thy fon, esc.

Zeid was of the tribe of Calb, a branch of the
Kbod elites , defeended from Hamyar the fon of
Saba ; and being taken in his childhood by a
party of free-booters, was bought by Mohammed ,
or, as others fay, by his wife Khadijah before
fie married him. Some years after, Haretha ,
hearing where his fon was, took a journey to
Mecca , and offered a confiderable fum for his
ranfom ; whereupon Mohammed faid. Let Zeid
come hither ; and if he choofes to go with you ,
take him without ranfom : but if it be his choice
to ft ay with me, why (hould I not keep him ? And
Zeid being come, declared that he would fay
with his Mailer, who treated him as if he were
his only fon. Mohammed no fooner heard this,
but he took Zeid by the hand, and led him to
the black ft one of the Caaba, where he publick-
ly adopted him for his fon, and conflituted him
his heir ; with which the father acquiefced, and
returned home well-fatisfied. From this time
Zeid was called the fon of Mohammed , till the
publication of Iftdm ; after which the prophet
gave him to wife Zeinab 2.

c And thou didft conceal that in thy mind which
God bad determined to difcover ;] Namely, thy
affetlion to Zeinab . The whole intrigue is art¬
fully enough unfolded in this paifage ; the Ilory

is as follows.

Some years after his marriage, Mohammed
going to Zeid's houfc on fome affair, and not
finding him at hqme, accidentally call his eyes
on Zeinab , who was then in a drefs which dif-
covcred her beauty to advantage, and was fo
fmitten at the fight, that he could not forbear
crying out, God be praifed , who turneth the
hearts of men as he pleafeth ! This Zeinab failed
not to acquaint her husband with, on his return,
home ; whereupon Zeid , after mature refledlion,
thought he could do no lefs than part with his
wife, in favour of his benefa£lor ; and therefore
refolved to divorce her, and acquainted Moham¬
med with his refolution : but he, apprehending
the fcandal it might raife, offered to difluade.
him from it, and endeavoured to Hide the
flames which inwardly confumed him ; but at
length, his love for her being authorized by this
revelation, he acquiefced, and after the term of
her divorce was expired, married her, in the lat¬
ter end of the 5th year of the Hejra

tJ Zeid ;] It is obferved that this is the only
perfon, of all Mohammed's companions, whofe
name is mentioned in the Koran .

c We joined her in marriage unto thee ;] Whence
Zeinab ufed to vaunt herfelf above the prophet’s
other wives, faying, that God had made the
match between Mohannncd and herfcJf, whereas
their matches were made by their relations 4‘.

* Left a crime fbould be charged on the true be¬
lievers , in marrying ■ the wives cf their adopted
fons, & c.] For this feigned relation, as has been
obferved, created an impediment of marriage
among the old Arabs within the prohibited de¬
grees, in the fame manner as if it had been real ;
and therefore Mohammed's marrying Zeinab , who
had been his adopted foil’s wife, occafloncd great
fcandal among his followers, which was much
heightened by the Jews and hypocrites : but the
cuilom is here declared unreafonabJe, and abo-
lifhed ior the future.

2 Al Jan nab 1.
Idem.

V. G ag n if. 11, /"V> de MA. 1. 4

1 Al Be ID AW I , J A 1. L A LO' D D I N
x Al B E I D A W I, a l J A N N A 15 1 , YrY,

348 Al KORAN. Chap. 33.

the command ot God is to be performed. No crime is to be charged on the
prophet, as to what God hath allowed him, conformable to the ordinance
of God with regard to thofe who preceded him , (for the command of God
is a determinate decree,) who brought the meffages of God, and feared him
and feared none befides God : and God is a fufficient accountant. Moham¬
med is not the father of any man among you •, but the apoftle of God, and
the feal of the prophets : and God knoweth all things. O true believers,
remember God with a frequent remembrance, and celebrate his praife morn¬
ing and evening. It is he who is gracious unto you, and his angels intercede
for you , that he may lead you forth from darknefs into light ; and he is mer¬
ciful towards the true believers. Their falutation, on the day whereon they
fhall meet him, Jhall be. Peace ! and he hath prepared for them an honour¬
able recompenfe. O prophet, verily we have fent thee to be a witnefs, and
a bearer of good tidings, and a denouncer of threats, and an inviter unto
God, through his good pleafure, and a fhining light. Bear good tidings
therefore unto the true believers, that they fhall receive great abundance
from God. And obey not the unbelievers, and the hypocrites, and mind
not their evil treatment : but truft in God ; and God is a fufficient protedfor.
O true believers, when ye marry women who are believers, and afterwards
put them away, before ye have touched them, there is no term prefcribed you
to fulfil towards them 1 after their divorce : but make them a prefent b, and
difmifs them freely, with an honourable diffniffion. O prophet, we have
allowed thee thy wives unto whom thou haft given their dower, and alfo
the Jlavcs which thy right hand pofiefieth, of the booty which God hath grant¬
ed thee c ; and the daughters of thy uncle, and the daughters of thy aunts,
both on thy father’s fide, and on thy mother’s fide, who have fled with thee
from Mecca d, and any other believing woman, if fhe give herfelf unto the
prophet c ; in cafe the prophet deiireth to take her to wife. This is a pecu¬
liar

3 There is no time prefcribed you to fulfil to¬
wards them ;] That is, Ye arc not obliged to
keep them any certain time before ye difmifs
them, as ye are thofe with whom the marriage
has been confummated. See chap. 2. p. 26.

b Make them a prefent ;] i. e. If no dower
ha? been afligned them : for if a dower has been
aligned, the husband is obliged, according to
the Sonna, to give the woman half the dower
agreed on, befides a prefent Im -This is (till to
be underilood of fuch women with whom the
marri ,ge has not been confummated.

L 'rbc fara, of the booty zuhich God hath
gran: l thee ;] It is faid, therefore, that the women
Haves which he fhouid buy are not included in
:hks g r >.nr.

0 IKbo have fed zeitb thee from Mecca ;] But
not the others. It is related of Omm Hdni , the

daughter of Abu Taleb , that fhe fhouid lay. The
apoftle of Goo courted me for his wife \ but 1
excufed my f elf to him, and be accepted of my ex-
ettfe : afterzoards this verfe zoas revealed ; but he
zuas not thereby allozved to marry me, bccaufe I fed
not with him

It may be obferved that Dr. Prideaux is much
millaken, when he afferts that Mohammed in this
chapter brings in God exempting him from the
law in the fourth chapter 3, whereby the Moft
le ms are forbidden to marry within certain de¬
grees, and giving him an efpecial privilege to
take to wife the daughter of his brother, or the
daughter of his filler *.

c And any believing zoo man, if foe give herfef
unto the prophet ;] Without demanding any dower.
According to a tradition of Ebn Abbas, the pro¬
phet, however, married no woman without al¬
igning

1 Idem.

2 Idem -

1 p*g- 63

* Sec Prid. Life of Mah. p. 116.

Chap. 33- Al KORAN. 349

liar privilege granted unto thee, above the reft of the true believers *. We
know what we have ordained them concerning their wives, and the Jlavcs
whom their right hands poflefs : left it fhould be deemed a crime in thee to
make ufe of the privilege granted thee *, for God is gracious and merciful.
Thou mayeft poftpone the turn of fuch of thy wives as thou fhalt pleafe, in
leing called to thy bed and thou mayeft take unto thee her whom thou fhalt
pleale, and her whom thou fhalt defire of thole whom thou fhalt have before
rejected : and it fhall be no crime in thee b. This will be more eafy, that they
may be intirely content, and may not be grieved, but may be well pleafed
with what thou fhalt give every of them : God knoweth whatever is in your
hearts ; and God is knowing and gracious. It fhall not be lawful for thee
to take other women to wife hereafter0, nor to exchange any of thy wives for
them d, although their beauty pleafe thee ; except the Jlaves whom thy
right hand fhall poffefs : and God obferveth all things. O true belie¬
vers, enter not the houfes of the prophet, unlefs it be permitted you to eat
meat with him , without waiting his convenient time : but when ye are
invited, then enter. And when ye fhall have eaten, difperfe yourfelves ;
and flay not to enter into familiar difcourfe : for this incommodeth the
prophet. He is afhamed to bid you depart ; but God is not afhamed
of the truth. And when ye afk of the prophet's wives what ye may have oc-

cafion

figning her a dower. The commentators are
not agreed who was ' the woman particularly
meant in this paflage ; but they name four who
are fuppofed to have thus given tbemfchcs to the
prophet, viz. Maimuna Bint al Hareth, Zeinab
Bint Khozaima, Ghozia Bint fiber , iurnamed
Omm Shoraic, (which three he actually married,)
and Khazola Bint Hakim, whom, as it fee ms, he
rejefted.

•l This is a peculiar privilege granted, thee,
above the reft of the true believers ;] For no Mojlcm
can legally marry above four wives, whether
free women or flaves ; whereas Mob a mined is, by
the preceding paflage, left at liberty to take as
many as he pleafed, tho1 with fomc rertriftions.

b Thou mayeft poftpone the turn of fuch of thy
wives as thou fhalt pleafe , &c.] By this palfage
fome farther privileges were granted unto Mo¬
hammed ; for, whereas other men arc obliged to
carry them felves equally towards their wives 1 ,
in cafe they had more than one, particularly as
to the duties of the marriage bed, to which each
has a right to be called in her turn, (which right
was acknowledged in the moll early ages z,) and
cannot take again a wife whom they have di¬
vorced the third time, till flic has been married
to another and divorced by him ", the prophet

was left abfolutely at liberty to deal with them
in thefe and other refpefts as he thought fit.

c It ft; a! I not be lazvful for tbee to take other
women to zvife hereafter, &c.] The commenta¬
tors differ as to the exprefs meaning of thefe
words. Some think Mohammed was thereby for¬
bidden to take any more wives than nine, which
number lie then had, and is fuppofed to have
been his hint, as four was that of other men ;
fome imagine that after this prohibition, tho' any
of the wives he then had fhould die, or be di¬
vorced, yet he could not marry another in her
room ; fome think he was only forbidden from

this time forward to marry any other woman

• *

than one of the four forts mentioned in the pre¬
ceding paflage ; and others **• are of opinion that
this verfe is abrogated by the two preceding
verfes, or one of them, and was revealed before
them, tho1 it be read after them s .

rl Nor to exchange any of thy -wives for them ;]

By divorcing her and marrying another. A!

Zatnakhjhari tells us, that fome are of opinion thh

prohibition is to be underllood of a particular

kind ol" exchange ufed among t lie idolatrous

Arabs , whereby two men made a mutual ex

chinge of their wives without any other forma

11 tv.

1 See Kcr. chap. 4. p. 60, &e.

A- Auu’l K A s L M II 1L li A T A L L A U .

Gene/. mo:

Z A M A K i \ .

\ .1 , Ifc- ' See

• i

/ t : > l O A \Y I , ] A LI A lOl’Ol

♦ 9

350 Al KORAN . Chap. 33,

cafion for, afk it of them from behind a curtain \ This will be more pure
for your hearts and their hearts. Neither is it fit for you to give any un-
eafinefs to the apoftle of God, or to marry his wives after him for ever b ;
for this would be a grievous thing in the fight of God. Whether ye divulge
a thing, or conceal it, verily God knoweth all things. It fijall be no crime
in them as to their fathers, cr their fons, or their brothers, or their brothers
fons, or their fillers fons, or their women, or the Jlaves which their right
hands pofiefs, if they fpeak to them unvailed c : and fear ye God d ; for God is
witnefs of all things. Verily God and his angels blels the prophet: O true
believers, do ye alfo blefs him, and falute him, with a refpeSlful falutation'.
As to thole who offend God and his apoftle, God fhall curie them in this
world and in the next •, and he hath prepared for* them a lhameful punilhment.
And they who fhall injure the true believers of either fex, without their de-
ferving it, fhall furely bear the guilt of calumny and a manifeft injufticeh
O prophet, fpeak unto thy wives, and thy daughters, and the wives of the
true believers, that they call their outer garments 8 over them when they walk
abroad ; this will be more proper, that they may be known to be matrons of
reputation , and may not be affronted by unfeemly words or actions. God is
gracious and merciful. Verily if the hypocrites, and thole in whole hearts is
an infirmity, and they who raile difturbances in Medina, do not defift ; we
will furely ftir thee up againft them, to chaftife them: henceforth they fhall
not be fuffered to dwell near thee therein, except for a little time, and being
accurfed ; wherever they are found they fhall be taken, and killed with a
general (laughter, according to the fentence of God concerning thofe who have
been before ; and thou (halt not find any change in the fentence of God.
Men will alk thee concerning the approach of the lafi hour : anfwer. Verily

the

a Aik it of them from behind a curtain ;] That
is. Let there be a curtain drawn between you,
©r Jet them be vailed, while ye talk with them.
As the defign of the former precept was to pre¬
vent the impertinence of troublefome viliters, the
defign of this was to guard againfl too near an
intercourfe or familiarity between his wives and
his followers ; and was occafioned, it is laid, by
the hand of one of his companions accidentally
touching that of Ayejha, which gave the pro¬
phet fame uncaflnefs 1 .

b Neither is it fit for yen to marry his wives
after him ;] i. e. Either fuch as he /hall divorce
in fits life-time, or his widows after his death.
This was another privilege peculiar to the pro¬
phet.

It is related, that in the Khalifat of Omar ,
AJhath Ebn Knit married the woman whom Mo-
h a mined had difmi/Ted without confummating his
marriage with her 2 ; upon which the Khalif at
firfh was thinking to Hone her, but afterwards

changed his mind, on its being reprefented to
him that this prohibition related only to fuch
women to whom the prophet had gone in 3.
c See chap. 24. p. 291.

d Fear ye God The words are direfted
to the prophet’s wives.

c Blefs the prophet , and falute him ;] Hence
the Mohammedans feldom mention his name
without adding, On whom be the blejfingof God
and peace f or the like words.

i They who Jhall injure the true believers , &c.]
This verfe was revealed, according to fome, on
occafion of ccitain hypocrites who had flandered
Ali ; or, according to others, on occafion of
thofe who falfely accufed Ayefioa 4, See.

e Their outer garments ;] The original word
properly /ignifies the large wrappers, ufually of
white linnen, with which the women in the
eaft cover themfelves from head to foot when
they go abroad.

1 Al Beidawi.

2 See before, p. 348. not. c.

3 A l Beidawi.

4 See chap. 24,

Chap. 33- Al K O R A N. 351

the knowledge thereof is with God alone ; and he will not inform thee : per-
adventure the hour is nigh at hand. Verily God hath curfed the infidels, and
hath prepared for them a fierce fire, wherein they fhall remain for ever : they
(hall find no patron or defender. On the day whereon their faces final 1 be
rolled in hell fire, they fhall fay, O that we had obeyed God, and had obeyed
his apoftle ! And they fhall fay, O Lord, verily we have obeyed our lords,
and our great men ; and they have feduced us from the right way. O Lord,
give them the double of our punifhment and curfe them with a heavy
curfe ! O true believers, be not as thofe who injured Moses ; but God cleared
him from the fcandal which they had fpolcen concerning him * ; and he was of
great confideration in the fight of God b. O true believers, fear God, and
l'peak words well-dire6ted ; that God may corretft your works for you, and
may forgive you your fins : and whoever fhall obey God and his apoftle,
fhall enjoy great felicity. We propofed the faith unto the heavens, and the
earth, and the mountains : and they refufed to undertake the fame, and were
afraid thereof; but man undertook it c : verily he was unjuft to himfelf, and

foolifh :

51 Be ?iot as thofe who injured Moses, £57.] c We propofed the faith unto the heavens , and
The commentators are not agreed what this in- the earth , and the mountains, &c.] By faith is
jury was. Some fay that Mofes ufing to wadi here underflood entire obedience to the law of
himfelf apart, certain malicious people gave out Go d, which is reprefented to be of fo highcon-
that he had a rupture (or, fay others, that he cern, (no lefs than eternal happinefs or mifery
was a leper, or an hermaphrodite,) and for that depending on the obfervance or negledl thereof,)
rcafon was afliamed to wafli with them: but and lb difficult in the performance, that if God
cGod cleared him from this afperfion, by caufing fhould propofe the fame, on the conditions an-
the Hone on which he had laid his cloaths while nexed, to the vafler parts of the creation, and
he wafhed, to run away with them into the they had undcrflanding to comprehend the offer,
camp, whither Mofes followed it naked ; and by they would decline it, and not dare to take on
that means the Ifraelites , in the midfl of whom them a duty, the failing wherein mull be attend-
he was gotten ere he was aware, plainly per- ed with fo terrible a confequence ; and yet man
ccived the falfliood of the report. Others fup- is laid to have undertaken it, notwithftanding his
pofe K anal's accufation of Mofes is here intend- weaknefs and the infirmities of his nature. Some
ed 1 , or elfe the fufpicion of Aaron's murder, which imagine this propofal is not hypothetical, but
was call on Mofes becaufe he was with him when he was actually made to the heavens, earth, and
died onmount Hon of which latter he was jullified mountains, which at their firll creation were en-
by the angels bringing his body and expofing it dued with reafon, and that God told them he
to public view, or, fay fome, by the teftimony of had made a law, and had created paradife for the
Aaron himfelf, who was railed to life for that recompenfe of fuch as were obedient to it, and
purpofc 2. hell for the punifhment of the difobedient ; to

The pallage is faid to have been occafioned by which they anfwcred, they were content to be
fome reflections which were call on Mohammed, obliged to perform the fcrvices for which they
on his dividing certain fpoils ; and that when were created, but would not undertake to fulfil
they came to his ear, he faid, God be merciful the divine law on thofe conditions, and therefore
unto brother Mofes : he was wronged more than delired neither reward nor punifhment; they
this, and bore it with patience T add, that when Adam was created, the fame of-

b He was of great confideration in the fight of fer was made him, and he accepted it4. The
God ;] Some copies for inda read abda, accord- commentators have other explications of this
ing to which the words fhould be tranflated. And palfage, which it would be too prolix to tran-
he was an ill ufi ri oils fervant of God. icribe.

1 See chap. 28. p. 323. 2 Jall alo’ddi n, ^/Beidawi, ; Al Bokuari,

4 J ALLA LO’D DIN, A! B E I D A W I .

352 Al KORA If. Chap. 3^,

foolifh * : that God may punifh the hypocritical men, and the hypocritical
women, and the idolaters, and the idolatrefles *, and that God may be turned
unto the true believers, both men and women ; for God is gracious and

merciful.

♦

a He zuas unjuft to hlmfelf and foolijb ;J Un- in not confidering the confequence of his dif-
]ufl to himfclf, in hot fulfilling his engagements obedience and negledt.
and obeying the law he had accepted ; andfooliih.

CHAP.

Inti tied , Saba3; revealed at Mecca.

In the name of the moft merciful God.

PRAISE be to God, unto whom belongeth whatever is in the heavens

and on earth : and unto him be praife in the world to come ; for he is
wife and intelligent. He knoweth whatfoever entreth into the earth b, and
whatfoever cometh out of the fame % and whatfoever defeendeth from heaven d,
and whatfoever afeendeth thereto e : and he is merciful and ready to forgive.
The unbelievers fay. The hour of judgment will not come unto us. Anfwer,
Yea, by my Lord, it will furely come unto you ; it is he who knoweth
the hidden fecret : the weight of an ant, either in heaven or in earth, is not ab-'
fent from him, nor any thing leffer than this or greater, but the fame is writ¬
ten in the perfpicuous book of his decrees ; that he may recompense thofe who
fhall have believed, and wrought righteoufnefs : they fhall receive pardon,
and an honourable provifion. But they who endeavour to render our figns of
none effedt, fhall receive a punifhment of painful torment. Thofe unto whom
knowledge hath been given, fee that the book which hath been revealed unto
thee from thy Lord is the truth, and dire&reth into the glorious and laud¬
able way. The unbelievers fay to one another , Shall we fhew you a man who
iball prophefy unto you, that when ye fhall have been difperfed with a total dif-
perfion, ye fhall be raifed a new creature ? He hath forged a lie concerning
God, or rather he is diftradled. But they who believe not in the life to come,
fhall fall into punifhment and a wide error. Have they not therefore confider-
ed what is before them, and what is behind them, of the heaven and the earth ?
if we pleafe, we will caufe the earth to open and fwallow them up, or will

caufe

3 Mention is made of the people of Saba in
the fifteenth verfe.

b Whatfoever entreth into the earth ;] As the
.rain, hidden treafures, the dead, &c .

c And zuhatfoever comcth out of the fame As
animals, plants, metals, fpring-water, &c.

d Whatfoever defeendeth from heaven ;] As the
angels, ferip Cures, decrees of God, rain, thun¬
der and lightning, £sV.

° And zuhatfoever afeendeth thereto ;] As the
angels, men’s work?, vapours, fmoke, £sV 1 *

1 Al Beidawl

Chap. 34* Al K 0 R A N. 353

caufe a piece of the heaven to fall upon them : verily herein is a fign unto
every fervant, who turneth unto God. We heretofore bellowed on David
excellence from us: and we faid, O mountains, fing alternate prail'es with
him ; and we obliged the birds alio to join therein a. And we foftened the iron
for him, faying , Make thereof complete coats of mail b, and rightly difpofe
the fmall plates which compofe the fame : and work ye righteoulhefs, O fami¬
ly of D civid j for I fee that which ye do. And we made the wind fubjeCl unto
Solomon c : it blew in the morning for a month, and in the evening for a
month. And we made a fountain of molten brafs to flow for him d. And
fome of the genii were obliged to work in his prefence, by the will of his Lord ;
and whoever of them turned afide from our command, we will caufe him to
tafte the pain of hell fire e. They made for him whatever he pleafed, of
palaces, and ftatues f, and large difhes like fifhponds g, and cauldrons Landing
firm on their trevets h ; and we faid. Work righteoufnefs, O family of David,
with thankfgiving j for few of my fervants are thankful. And when we had
decreed that Solomon fhould die, nothing difcovered his death unto them, ex¬
cept the creeping thing of the earth, which gnawed his ftaff \ And when

Z z foij

* See chap. 21 . p. 270.
b See ibid. p. 271.
c See ibid, and chap. 27; p. 31 1.
d A fountain of r?ioltcn brafs ;] This fountain

they fay was in Yaman, and flowed three days in
a month 1 .

c We zvill caufe him to tafe the pain of hell
fre;] Or, as fome expound the words. We
an fed him to tafe the pain of hurtling ; by which
they underftand the corre&ion the difobedient
genii received at the hands of the angel fet over
them, who whipped them with a whip of fire.

f Statues ;] Some fuppofe thefe were images
of the angels and prophets, and that the making
of them was not then forbidden ; or elfe that
they were not fuch images as were forbidden by
the law. Some lay thefe ipirits made him two
lions, which were placed at the foot of his
throne, and two eagles, which were fet above it ;
and that when he mounted it the lions flretched
out their paws, and when he fat down the
eagles fhaded him with their wings 2.

Difoes like fifioponds ;] Being lb monflroufly
large that a thoufand men might eat out of each
of them at once.

h And cauldrons fanding firm on their trevets ,*]
Thefe cauldrons, they fay, were cut out of the
mountains of Yaman, and were fo vaftly big that
fney could not be moved; and people went up
to them by Heps * .

Nothing difcovered his death , but the creeping
tmng of the earthy which gnawed his faff ;]

1 Idem, Jallalo’ddin. 2 Idem .

lalo'ddin. 1 Kings , vi. 7.

'A ScincK. a rdi Yarich reg. Petfi p. 62,

The commentators, to explain this paflage, tell
us. That David , having laid the foundations of
the temple of Jerufalem , which was to be in
lieu of the tabernacle of Mofes , when he died,
left it to be finifhed by his fon Solomon; who
employed the genii in the work : that Solomon ,
before the edifice was quite compleated, perceiv¬
ing his end drew nigh, begged of God that his
death might be concealed from the genii till they
had intirely finifhed it : that God therefore fo
ordered it, that Solomon died as he flood at his
prayers, leaning on his flaff, which fupported
the body in that poflure a full year ; and the ge¬
nii, fuppofing him to be alive, continued their
work during that term, at the expiration where¬
of the temple being perfedlly compleated, a
worm, which had gotten into the ftaff, cat it
through, and the corps fell to the ground and
difcovered the king’s death

Poflibly this fable of the temple’s being built
by genii, and not by men, might take its rife
from what is mentioned in feripture, that the houfe
was built of fione tnade ready before it was brought
thither ; fo that there zvas neither hajnmer , nor
ax, nor any tod of iron heard in the houfe while,
it zvas building * : the Rabbins indeed cell us of
a worm, which might aftiil the workmen, iis
vertue being fuch as to caufe the rocks nd
ftones to fly in funder 6. Whether the worm
which gnawed Solomon's ftaff, were of the fame
breed with this other, I know not ; but the ilorv
has perfectly the air of a Jewifi; invention.

3 Jallalo’ddin. ‘^/Beidawi, Jal

6 V. Kim hi, in Joe. Buxt. Lex . Ta/m. p, 2456,

Al dC O P A TP. Chap, ^4,

his body fell down, the genii plainly perceived that if they had known that
which is fecret, they had not continued in a vile punifhment \ The defendants
of Saba b had heretofore a fign in their dwellings ; namely , two gardens, on
the right hand and on the left c : and it was faid unto them , Eat ye of the
provision of your Lord, and give thanks unto him ; ye have a good country,
and a gracious Lord. But they turned afide from what we had commanded
them •, wherefore we fent againft them the inundation of al Arem d, and we
changed their two gardens for them into two gardens producing bitter fruit, and
tamarifks c, and fome little fruit of the lote-tree. This we gave them in
reward, becaufe they were ungrateful : is any thus rewarded except the
ungrateful ? And we placed between them and the cities which we have
blefted f, cities fituafe near each other ; and we made the journey eafy be¬
tween them g, faying , Travel through the fame by night and by day, in fecu-
rity. But they laid, O Lord, put a greater diftance between our jour¬
neys h : and they were unjuft unto themfelves and we made them the fub-
je«ft of difcourfe, and difperfed them with a total difperfion \ Verily herein

are

a They had not continued in a vi/e punijhmnt ;]
i. e. They had not continued in fervile fubjec-
tion to the command of Sohmo nor had gone
on with the work of the temple.

h The defendants of Saba ;] Saba was the fon
of Yajhhab , the fon of Ydrab, the Ion of Kabtan ,
wliofe posterity dwelt in Taman, in the city of
Mareby called alfo Saba, about three days jour¬
ney from Sanaa.

c Two gardens , cue cn the right hand, and the
other on the left ;] That is, two trails of land,
one on this fide of their city, and the other on
that, planted with trees, and made into gardens,
which lay fo thick and clofc together, that each
trail feemed to be one continued garden : or,
it may be, every houfe had a garden on each
hand of it 1 .

d The inundation of al Arem y\ The commen¬
tators fet down fevernl fignifications of the word
al Arem, which are fcarce worth mentioning :
it molt propei ly fignifies mounds or dams for the
Hopping or containing of water, and is here
ufed for that llupendous mound or building which
iS-rmcd the vail refer voir above the city of Saha,
ddcribed in another place 2, and which, for the
great impiety, pride, and infolence of the in¬
hibits rs, was broken down in the night by a
mighty flood, and ocea honed a terrible deflruc-
lioii k A: Be it.tizvi fuppolcs this mound was
:he work of queen Balkis, and that the above-
mentioned cmllroplie happened after the time

s Christ ; wherein he feems to be

a- *■ ? • • r » 1

miftaken.

c Tamarisks','] A low flirub bearing no fruit,
and delighting in faltifh and barren ground.

t The cities zohich we have blejfed ;] viz. The
cities of Syria.

g We made the journey eafy between them ;] By
reafon of their near diilance, fo that during the
whole journey a traveller might reft in one town
during the heat of the day, and in another at
night; nor was he obliged to carry provifions
with him

h Put a greater diftance between our journeys ;]
This petition they made out of covetoufnefs,
that the poor being obliged to be longer on the
road, they might make greater advantage in let¬
ting out their cattle, and furnifhing the travel¬
lers with provifion: and God was pleated to
punifh them by granting them their with, and
permitting moft of the cities, which were be¬
tween Saha and Syria , to be ruined and aban¬
doned s .

1 We made them the fttbjett of difcourfe, ami
difperfed them with a total difperfion ;] For the
neighbouring nations juftly wondred at fo hid¬
den and unforefeen a revolution in the affairs of
this once flourifhing people : whence it beenm
a proverbial faying, to exprefs a total difperfion,
that they were gone, and flattered like Saba6,

Of the defcencknts of Saba who quitted their
country, and fought new fettlements on this inun¬
dation, the tribe of Gbajfdn went \r\to Syria, the
tribe of Anmdr to Yathreb , the tribe of Jodhdm

1 A l B *■ 1 : j a w 1 .
Hr: 1 1* a a :

2 See the Prelim. Dtj'c. §. I. />. 10. ? See ibid.

< Li-: 'a. 6 ///Be 1 daw t. V . Gol. not. in A frag. p. Sy.

4 J A L L A I *

Chap. 34* Al KORAN '. 355

are figns, unto every patient, grateful perfon. AndEBUS found his opinion
of them to be true * : and they followed him, except a party of the true
believers b : and he had no power over them, unlefs to tempt them , that we
might know him who believed in the life to come, from him who doubted
thereof. Thy Lord obferveth all things. Say unto the idolaters , Cali upon
thofe whom ye imagine to he gods , befides God : they are not mailers of the
weight of an ant in heaven or on earth, neither have they any fhare in the
creation or government of the fame ; nor is any of them affiftant to him
therein. No intercefiion will be of fervice in his prefence, except the inter-
ceffion of him to whom he fhall grant permiftlon to intercede for others c : and
they Jhall wait in fufpenfe until, when the terror ihali be taken off from their
hearts'1, they fhall fay to one another , What doth your Lord fay ? They
fhall anfwer, That which is juft : and he is the high, the great God. Say,
Who provideth food for you from heaven and earth ? Anfwer, God : and
either we, or ye, follow the true direction, or are in a manifeft "error.
Say, Ye fhall not be examined concerning what we fhall have committed :
neither fhall we be examined concerning what ye fhall have done. Say, Our
Lord will affemble us together at the laft day : then will he judge between
us with truth and he is the judge, the knowing. Say, Shew me thofe
whom ye have joined as partners with him ? Nay *, rather he is the mighty,
the wife God. We have not fent thee otherwife than unto mankind in ge¬
neral, a bearer of good tidings, and a denouncer of threats : bur the greater
part of men do not underftand. And they fay. When will this threat he
fulfilled , if ye fpeak truth? Anfwer, A threat is denounced unto you of a
day which ye fhall not retard one hour, neither fhall ye haften. The unbe¬
lievers fay. We will by no means believe in this Koran, nor in that which
hath been revealed before it c. But if thou couldeft fee when the unjuft
doers fhall be fet before their Lord ! They will iterate difeourfe with one
another : thofe who were efteemed weak fhall fay unto thofe who behaved
themfelves arrogantly f, Had it not been for you, verily we had been true be-

Zz 2 lie vers.

to Tehdmah , the tribe of al Azd to Oman 1 , d When the terror /ball be taken off from their
the tribe of Tay to Najd, the tribe of Khozaab hearts ;] i. e. From the hearts of the intercefTors,
to Batn Marr near Mecca , Banu Ajnela to a and of thofe for whom God fhall allow them
mountain, thence called the mountain of Amela, to intercede, by the permiihon which he fhall
near Damafcus, and others went to Hira in then grant them ; for no angel or prophet fhall
Irak 2 ; See. dare to fpeak at the laft day without the divine

a Eblis found his opinion of them to be true ;] leave.

Either his opinion of the Sab&ans, when he faw e Nor in that which hath been revealed before
them addicted to pride and ingratitude, and the it ;] It is faid that the infidels of Mecca , having
fatisfying their lufts ; or elfe the opinion he en- inquired of the Jews and Chrifians concerning
tertained of all mankind at the fall of Adam , or the million of Mohammed, were allured by them,
at his creation, when he heard the angels fay, that they found him deferibed ns the prophet
Wilt thou place in the earth one who will do evil who fhould come, both in the Pentateuch and
therein, and Jhed blood * P in the Gofpel ; at which they were very angry,

b Except a party of the true believers ;] Who and brake out into the words here recorded 4„
were faved from the common deftruttion. f See chap. 14. p. 207. not. a.

c See chap. 19. p. 255.

1 Al Be 1 dawi. 2 V. Poc. fpec. p. 42, 45, £sf 66. 3 See chap. 2. p. 4. chap. 7-

t 117. and chap. .15. p. 212, &C- 4 ^/Beidawi.

256 Al K 0 R A IV. Chap.

lievers. They who behaved themfelves arrogantly fhall fay unto thofe who
were elleemed weak. Did we turn you afide from the true direction, after it
had come unto you? On the contrary, ye adled wickedly of your own free
choice. And they who were efteemed weak fhall fay unto thofe who be¬
haved with arrogance. Nay, but the crafty plot which ye devifed by night
and by day, occafioned our ruin ; when ye commanded us that we fhould
not believe in God, and that we fhould fet up other gods as equals unto him.
And they fhall conceal their repentance a, after they fhall have feen the
punifhment prepared for them. And we will put yokes on the necks of thofe
who fliall have difbelieved : fhall they be rewarded any otherwife than accord¬
ing to what they fhall have wrought ? We have lent no Warner unto any city,
but the inhabitants thereof who lived in affluence faid. Verily we believe not
that with which ye are fent. And thofe of Mecca alfo fay. We abound in
riches and children more than ye and we fhall not be punifhed hereafter.
Anfwer, Verily my Lord will beftovv provifion in abundance unto whom
he pleafeth, and will be fparing unto whom he pleafeth : but the greater
part of men know not this. Neither your riches nor your children are the
things which fliall caufe you to draw nigh unto us with a near approach :
only whoever believeth, and worketh righteoufnefs, they fhall receive a double
reward for that which they fhall have wrought ; and they fhall dwell in fe-
curity, in the upper apartments of paradife. But they who fhall endeavour
to render our figns of none eftedt, fhall be delivered up to punilhment. Say,
Verily my Lord will bdtow provifion in abundance unto whom he pleafeth
of his fervants, and will be fparing unto whom he pleafeth : and whatever
thing ye fhall give in alms, he will return it ; and he is the belt provider of
food. On a certain day he fhall gather them all together : then fhall he fay
unto the angels. Did thefe worfhip you ? And the angels fhall anfwer,
God forbid ! thou art our friend, and not thefe : but they worfhipped de¬
vils ; the greater part of them believed in them. On this day the one of
you fhall not be able either to profit or to hurt the other. And we will
fay unto thofe who have adted unjuftly, Tafte ye the pain of hell fire, which
ye rejedled as a falfbood. When our evident figns are read unto them, they
fay of thee , O Mohammed , This is no other than a man, who feeketh to
turn you afide from the gods which your fathers worfhipped. And they fay
of the Koran , This is no other than a lie blafphemoufly forged. And the un¬
believers fay of the truth, when it is come unto them. This is no other chan
manifeft forcery : yet we have given them no books of fcripture wherein to
exercife themfelves, nor have we fent unto them any warner before thee.
They who were before them in like manner accufed their prophets of im¬
port ure : but thefe have not arrived unto the tenth part of the riches and
Jlrength which we had bellowed on the former : and they accufed my apoftles
of impofture ; and how fevere was my vengeance ! Say, Verily I advife you
unto one thing, namely , that ye Hand before God by two and two, and fingly b ;

and

* See chap. 10. p. 171. not. a. or Jingty, &c.] i. e. That ye fet your felves

b ‘flat ye ft and before God by two and two, to deliberate and judge of me and my prcten-

fions

Chap. 35. Al KORAN \ 357

and then confider ferioufly, and you will find that there is no madnefs in
your companion Mohammed ; he is no other than a Warner unto you, fent
before a fevere punifhment. Say, I afk not of you any reward for my preach¬
ing a ; it is your own, either to give or not b : my reward is to be expedled
from God alone •, and he is witnefs over all things. Say, Verily my Lord
fendeth down the truth to his prophets : he is the knower of fecrets. Say,
Truth is come, and falfhood is vanifhed, and fhall not return any more. Say,
If I err, verily I fbiall err only againft my own foul : but if I be rightly di-
redted, it will be by that which my Lord revealeth unto me ; for he is ready
to hear, and nigh unto thofe who call upon him. If thou couldft fee, when the
unbelievers fhall tremble c, and fhall find no refuge, and fhall be taken from
a near place d, and fhall fay. We believe in him! But how fhall they receive
the faith from a diftant place c : fince they had before denied him, and reviled
the myfteries of faith, from a diftant place ? And a bar fhall be placed be¬
tween them and that which they fhall defire ; as it hath been done with thofe
who behaved like them heretofore : becaufe they have been in a doubt which
hath caufed fcandal.

fions coolly and fincerely, as in the light of God,
without pafiion or prejudice. The reafon why
they are ordered to confider either alone, or by
two and two, at moft, together, is, becaufe in
larger afiemblies, where noife, pafiion, and pre¬
judice generally prevail, men have not that free¬
dom of judgment which they have in private 1 .

a I ask ' 710 1 of you any reward , &c.] Moham¬
med, , having in the preceding words ani wered the
imputation of madnefs, or vain enthufiafm, by
appealing to their cooler - thoughts of him and
his a&ions, endeavours, by thefe, to clear him-
felf of the fufpicion of any worldly view or in-
tereft, declaring that he defired no falary or fup-

port from them, for executing his com million,
but expe&ed his wages from God alone.
b See chap 25. p. 301 .

c When the unbelievers jhall tremble ;] viz*
At their death, or the day of judgment, or the
battle of Be dr 2.

d And Jhall be taken from a near place ;] That
is*, from the outfide of the eirth to the infide
thereof; or, from before God’s tribunal to hell
fire ; or, from the plain of Bedr to the well into
which the dead bodies of the flam were thrown 5 .

e From a dijlant place ;] i. e. When they are
in the other world ; whereas faith is to be re¬
ceived in this.

1 -^/Beidawi.

2 Idem. 3 Idem .

CHAP. XXXV.

Intitled , The Creator a ,

revealed at Mecc a.

In the name of the moft merciful God.

€

PRAISE be unto God, the Creator of heaven and earth •, who maketh the
angels^/h meflengers,furnifhed with two, and three, and four pair of wingsb:

God

a Some intitlc this chapter The Angels: both b Furnifhed zoith tzve, three , and four pair of
words occur in the firft verfe. wings ;] That is. Some angek have a greater.

and

358 Al KORAN. Chap. 3S.

God maketh what addition he pleafeth unto his creatures *, for God is almigh¬
ty. The mercy which God fhall freely beftow on mankind, there is none
who can with-hold •, and what he fhall with-hold, there is none who can
beftow, befides him : and he is the mighty, the wife. O men, remember
the favour of God towards you : is there any creator, befides God, who pro¬
vided! food for you from heaven and earth ? There is no God but he : how
therefore are ye turned a fide from acknowledging his unity ? If they accufe
thee of impofture, apoftles before thee have alfo been accufed of impofture :
and unto God fhall all things return. O men, verily the promife of God is
true : let not therefore the prefent life deceive you, neither let the deceiver
deceive you concerning God : for Satan is an enemy unto you ; wherefore
hold him for an enemy : he only inviteth his confederates to be the inha¬
bitants of hell. For thofe who believe not there is prepared a fevere torment:

but for thofe who fhall believe and do that which is right, is prepared mercy
and a great reward. Shall he therefore for whom his evil work hath been
prepared, and who imagineth it to be good, he as he who is rightly difpof
ed, and difccrneth the truth P Verily God will caufe to err whom he pleafeth,
and will diredt whom he pleafeth. Let not thy foul therefore be fpent in fio-hs
for their fakes, on account of their obflinacy •, for God well knoweth that winch
they do. It is God who fendeth the winds, and raifeth a cloud ; and we

drive the fame unto a dead country, and thereby quicken the earth after it

hath been dead : fo fhall the refurredtion be a. Whoever defireth excellence ;
unto God doth all excellence belong : unto him afcendeth the good fpeech;
and the righteous work will he exalt. But as for them who devife wicked
plots b, they fhall fuffer a fevere punifhment •, and the device of thofe 7nen
fhall be rendred vain. God created you firfi of the duff, and afterwards
of feed c : and he hath made you man and wife. No female conceiveth, or
bringeth forth, but with his knowledge. Nor is any thing added unto the
age of him whole life is prolonged, neither is any thing diminifhed from
his age, but the fame is written in the book of God’s decrees. Verily this is eafy
with God. The two feas are not to be held in comparifon : this is frefh and
fwect, pleafant to drink ; but that is fait and bitter d : yet out of each of
them ye eat fifh ', and take ornaments f for you to wear. Thou feeft the
fhips alfo plowing the waves thereof, that ye may feek to enrich yourfelves by
commerce , of the abundance of God : peradventure ye will be thankful. He
caufeth the night to fucceed the day, and he caufeth the day to fucceed the
night ; and he obJigeth the fun and the moon to perform their fervices :

each

and feme a lefTcr number of wings, according
to their different orders ; the words not being
defigned to exprefs the particular number. Ga¬
briel is laid to have appeared to Mohammed, on
the night he made his journey to heaven, with
to lei’s than fix hundred wings 1 .
a See chap. 29. p. 326. not. e.
b 7 Who devife wicked plots -As the Koreijh

did againfl Mohammed . See chap. S, p, 142.
not. h.

c See chap. 22. p. 274.

A The two feas. See.] That is, The two col¬
lective bodies of fait water and frefh. See chap.
25. p. 300.

c See chap. 16. p. 215. not. e.
f Ornaments ;] As pearls and coral.

1 u^/Beidawi.

Chap. 35. Al KORAN. 359

each of them runneth an appointed courfe. This is God, your Lord : his is
the kingdom. But the idols which ye invoke befides him, have not the power
even over the (kin of a date-ftone : if ye invoke them, they will not hear
your calling ; and although they fhould hear, yet they would not anfwcr you.
On the day of refurreftion they (hall difclaim your having affociated them
with God : and none fliall declare unto thee the truth , like one who is well-
acquainted therewith. O men, ye have need of God ; but God is felf-fuffi-
cient, and to be praifed. If he pleafeth, he can take you away, and produce
a new creature in your ftead: neither will this he difficult with God. A bur-
thened fold fhall not bear the burthen of another : and if a heavy-burthened
foul call on another to bear part of its burthen , no part thereof fhall be born
by the perfon who Jhall be called on, although he be ever fo nearly related.
Thou (halt admoniffi thofe who fear their Lord in fecret, and are conftant
at prayer : and whoever cleanfeth himfelf from the guilt of difobedience, cleanf-
eth himfelf to the advantage of his own foul •, for all fhall be affembled before
God at the lafi day. The blind and the feeing fhall not be held equal nei¬
ther darknefs and light ; nor the cool ffiade and the fcorching wind : neither
fhall the living and the dead be held equal a. God fhall caufe him to hear
whom he pleafeth : but thou (halt not make thofe to hear who are in their
graves b. Thou art no other than a preacher: verily we have fent thee with
truth, a bearer of good tidings, and a denouncer of threats. There hath
been no nation, but a preacher hath in paft times been converfant among them :
if they charge thee with impofture, they who were before them like wife
charged their apoftles with impofture. Their apoftles came unto them with
evident miracles , and with divine writings', and wich the inlightening book d:
afterwards I chaftifed thofe who were unbelievers ; and how fevere was my ven¬
geance ! Dofl thou not fee that God fendeth down rain from heaven •, and
that we thereby produce fruits of various colours e ? In the mountains alfo
there are fome cracks white and red, of various colours f ; and others are of a
deep black : and of men, and beafts, and cattle there are whofe colours are
in like manner various. Such only of his fervants fear God, as are indued
with underftanding : verily God zb mighty, and ready to forgive. Verily they
who read the book of God, and are conftant at prayer, and give alms out of
what we have bellowed on them, both in fecret and openly, hope for a mer¬
chandize which fhall not perifh : that God may fully pay them their wao-es,
and make them a fnperabundant addition of his liberality ; for he is ready to for¬

give

a The blind and the feeing fhall not be held
equal , &c.] This pafiage exprefles the great dif¬
ference between a true believer and an infidel,
truth and vanity, and their future reward and

punifhment.

b Thofe who are in their graves ;] i. e. Thofe
who obitinately perfift in their unbelief, who
are compared to the dead.

c Divine writings ;] As the volumes delivered

to Abraham , and to other prophets before
Mofes.

“ The inlightening buck ;] viz. The Law, or
the Gofpel.

c Of various colours ;] That is. Of different
kinds. Sec chap. \ 6. p. 215.

f Of various colours ;1 Being more or lefs in*
tenfe 1 .

1 Al Beibawi.

360 \Al KO R A N* Chap. 35;

give the faults of his fervants, and to requite their endeavours. That which
we have revealed unto thee of the book of the Koran, is the truth, confirm¬
ing tire fcriptures which were revealed before it : for God knoweth and regard-
eth his fervants. And we have given the book of the Koran in heritage un¬
to fuch of our fervants as we have chofen : of them there is one who injureth
his own foul a ; and there is another of them who keepeth the middle way b ;
and there is another of them who out-ftrippeth others in good works , by the
permiflion of God. This is the great excellence. They fhall be introduced into
gardens of perpetual abode ; they fhall be adorned therein with bracelets of
gold and pearls, and their cloathing therein /sail he of filk : and they fhall fay,
Praife be unto God, who hath taken away forrow from us ! verily our Lord
is ready to forgive the /inner s, and to reward the obedient : who hath caufed us
to take up our reft in a dwelling of eternal liability, through his bounty,
wherein no labour fhall touch us, neither fhall any wearinefs affedt us. But
for the unbelievers is prepared the fire of hell : it fhall not be decreed them
to die a fecond time ; neither fhall any part of the punifhment thereof be made
lighter unto them. Thus lhall every infidel be rewarded. And they fhall
cry out aloud in hell , facing. Lord, take us hence, and we will work righte-
oufnefs, and not what we have formerly wrought. But it /sail he anfwered
them , Did we not grant you lives of length fufficient, that whoever would
be warned might be warned therein ; and did not the preacher c come unto
you ? tafte therefore the pains of hell. And the unjuft fhall have no pro¬
testor. Verily God knoweth the fecrets both of heaven and earth, for he
knoweth the innermoft parts of the breafts of jnen. It is he who hath made
you to fucceed in the earth. Whoever fhall difbelieve, on him he his unbelief:
and their unbelief fhall only gain the unbelievers greater indignation in the
fight of their Lord -, and their unbelief fhall only increafe the perdition of
the unbelievers. Say, What think ye of your deities which ye invoke befides
God ? Shew me what part of the earth they have created. Or had they
any fhare in the creation of the heavens ? Have we given unto the idolaters any
book of revelations , fo that they may rely on any proof therefrom to au¬
thorize their practice? Nay : but the ungodly make unto one another only de¬
ceitful promifes. Verily God fuftaineth the heavens and the earth, left they
fail : and if they fhould fail, none could fupport the fame befides him -, he is
gracious and merciful. ‘The Koreish fwore by God, with a mod folemn oath,
that if a preacher had come unto them, they would furely have been more
willingly diredled than any nation : but now a preacher is come unto them,
it hath only increafed in them their averfion frojn the truth , their arrogance in
the earth, and their contriving of evil ; but the contrivance of evil fhall only
encompals the authors thereof. Do they expeSt any other than the punifh¬
ment awarded againft th e. unbelievers of former times ? For thou fhalc not find
any change in the ordinance of God ; neither fhalt thou find any variation

a Who injureth his gwh foul ;] By not prac- meaneth well, and performed?, his duty for the
-tiling wh.it he is taught and commanded in the moil part, but not perfectly

K'j'ran. c The preacher ;] viz. Mohammed .

•’J Who keepeth the tniddlc way ;] That is. Who

Chap. 36. At KORAN. 361

in the ordinance of God. Have they not gone through the earth, and feen
what hath been the end of thofe who were before them ; although they were
n'.ore mighty in flrength than they ? God is not to be fruftrated by any thing
either in heaven or on earth ; for he is wife and powerful. If God fhould
punifii men according to what they deferve, he would not leave on the back
of the earth fo much as a bead : but he refpiteth them to a determined time ;
and when their time Jfhall come, verily God will regard his fervants.

CHAP. XXXVI.

Intitled \ Y. S ; revealed at Mecca.

In the name of the moft merciful God.

Y. S \ I fwear by the inftrudtive Koran, that thou art one of the mef-

fengers of God, fent to fhew the right way. This is a revelation of the
moft mighty, the merciful God : that thou mayeft warn a people whofe
fathers were not warned, and who live in negligence. Our fentence b hath
juftly been pronounced againft the greater part of them ; wherefore they
fhall not believe. We have put yokes c on their necks, which come up to their
chins ; and they are forced to hold up their heads : and we have fet a bar
before them, and a bar behind them d ■, and we have covered them with dark-
nefs •, wherefore they fhall not fee e. It Jhall he equal unto them whether
thou preach unto them, or do not preach unto them ; they fhall not believe.
But thou fhalt preach with effetl unto him only who followeth the admonition
of the Koran, and feareth the Merciful in fecret. Wherefore bear good tidings
unto him, of mercy, and an honourable reward. Verily we will reftore the

A a a dead

a The meaning of thefe letters is unknown 1 :
fome, however, from a tradition of Ebn Abbas,
pretend they ftand for Ta infan , i. e. O man.
This chapter, it is faid, had feveral other titles
given it by Mohammed himfelf, and particularly
that of The heart of the Koran. The Moham¬
medans read it to dying perfons in their laffc
agony 2.

b Our fetitence ;] viz. The fentence of dam¬
nation, which God pronounced againft the
greater part of genii and men, at the fall of

Adam

L Takes ;] Or collars, fuch as are defcribed
pag. 201. not. a.

d We have fet a bar before them , and a bar

1 See the Prelim . Difc. §. III. p. 59, &V.

3 See chap. 7. p. 1 1 8, chap. 11 . p. 187, &c.
Abulf. vit. Mob. p. 50.

behind them ;] That is, We have placed obfta-
cles to prevent their looking either forwards or
backwards. The whole paflage reprefents the
blindnefs and invincible obftinacy, with which
God juftly curfes perverfe and reprobate men.

c It is faid that when the Koreijb , in purfu-
ance of a refolution they had taken, had fent a
feledl number to befet Mohammed's houfe, and
to kill him the prophet, having caufed AH to
lie down on his bed to deceive the aftaflins,
went out and threw a handful of duft at them,
repeating the nine firft verfes of this chapter,
which end here ; and that they were thereupon
ftrickcn with blindnefs, fo that they could not
fee him \

2 V. Bobov. De vifit. evgrot. p. 17.

4 Sec the Prelim . Difc. p. 50. 1

362 Al KORAN. Chap. 36.

dead to life, and will write down their works which they fhall have fent before
them, and their footfteps which they fhall have left behind them a ; and every
thing do we fet down in a plain regifter. Propound unto them as an exam¬
ple the inhabitants of the city of Antioch , when the apoftles of Jesus came
thereto b : when we fent unto them two of the faid apoftles c ; but they charged
them with impofture. Wherefore we ftrengthened them with a third d. And
they faid. Verily we are fent unto you by God. The inhabitants anlwered.
Ye are no other than men, as we are ; neither hath the Merciful revealed
any thing unto you : ye only publifh a lye. The apoftles replied. Our Lord
knoweth that we are really fent unto you : and our duty is only public
preaching. Thofe of Antioch faid. Verily we prefage evil from you: if ye
delift not from preaching , we will furely ftone you, and a painful punifhment
fhall be inflidted on you by us. The apoftles anfwered, Your evil prefage is

with yourfelves e : although ye be warned, 'will ye perftft in your errors ?
Verily ye are a people who tranfgrefs exceedingly. And a certain man f came

a And the footfteps which they ft: all have left
behind them ;] As their good or evil example,
dodlrine, Iftjc.

b When the apoftles of Jesus came to Antioch ;]
To explain this paffage, the commentators tell
the following (lory.

The people of Antioch being idolaters, Jesus
fent two of his difciples thither to preach to
them : and when they drew near the city, they
found Habib furnamed al Najjar , or the carpen¬
ter, , feeding fheep, and acquainted him with
their eirand ; whereupon he asked them what
proof they had of their veracity, and they told
him they could cure the lick, and the blind, and
the lepers ; and to demonRrate the truth of what
they faid, they laid their hands on a child of his,
who was fick, and immediately reflored him to
health. Habib was convinced by this miracle,
and believed ; after which they went into the city
and preached the worfhip of one true God,
curing a great number of people of feveral in¬
firmities : but at length, the affair coming to
the prince’s ear, he ordered them to be impri-
ibned, for endeavouring to feduce the people.
When Jesus heard of this, he fent another of
his difciples, generally fuppofed to have been
Si/a-n Peter ; who coining to Antioch , and ap¬
pearing as a zealous .idolater, foon infinuated
himfelf into the favour of the inhabitants and of
their prince, and at length took an opportunity
to dclirc the prince would order the two per Tons,
who, a.-, lie was informed, hid been put in pri-
i 0 : t for broaching new opinions, to be brought
Injure him to be examined; and accordingly

they were brought : when Peter , having pre-
vioufly warned them to take no notice that they
knew him, asked them who fent them ; to
which they anfwered, God, who had created
all things, and had no companion : he then re¬
quired fome convincing proof of their million,
upon which they reftored a blind perfon to his
fight, and performed fome other miracles, with
which Peter feemed not to be Ratified, for that,
according to fome, he did the very fame mira¬
cles himfelf, but declared that if their God
could enable them to raile the dead, he would
believe them ; which condition the two apoilles
accepting, a lad was brought who had been dead
feven days, and at their prayers he was railed
to life, and thereupon Peter acknowledged him¬
felf convinced, and ran and demolifhed the
idols, a great many of the people following him,
and embracing the true faith ; but thofe who be¬
lieved not, were dellroyed by the cry of the
angel Gabriel 1 .

c We fent unto them two apoftles ;] Some fay
thefe two were John and Paul ; but others name
different perfons.

d A third ;] viz. Simon Peter.

e Tour evil prefage is with yourfelves ;] i. e,
If any evil befal you, it will be the confequence
of your own obftinacy and unbelief. See chap.

27. P* 3 1 3- not* h-

f A certain man ;] This was Habib al Najjar ,
whofe martyrdom is here defer ibed : his tomb
is Rill fhewn near Antioch , and is much viJitcd
by the Mohammedans

f k

Al A a m a kit, A l Seidawi, fcV. V. etiam M a rracc. in Ale. />. 5 80.
in ...a Gc.yy. ad taL cm Fitce Salad ini, voce Antioch! a.

T 1

^ F. Scmut.-

Chap. 36. Al KORAN. 363

haftily from the farther parts of the city, and faid, O my people, follow the
meffengers of God *, follow him who demandeth not any reward of you : for
thefe are rightly diredted. * What reafon have I that I fhould not worfhip XXIII.
him who hath created me ? for unto him fhall ye return. Shall I take other
crods befides him ? If the Merciful be pleafed to afflidt me, their interceffion
will not avail me at all, neither can they deliver me : then fhould I be in a
manifeft error. Verily I believe in your Lord •, wherefore hearken unto me.

But they Jloned him : and as he died , it was faid unto him , Enter thou into
paradife. And he faid, O that my people knew how merciful God hath
been unto me ! for he hath highly honoured me. And we fent not down
ao-ainft his people, after they had J, lain him, an army from heaven, nor the
other inftruments of definition which we fent down on unbelievers in former
days a : there was only one cry of Gabriel from heaven , and behold, they be¬
came utterly extindh O the mifery of men ! No apoftle cometh unto them,
but they laugh him to fcorn. Do they not confider how many generations
we have deftroyed before them ? Verily they fnall not return unto them : but
all of them in general Jhall be affembled before us. One fign of the refur-
retion unto them is the dead earth b : we quicken the fame by the rain ,
and produce thereout various forts of grain, of which they eat. And we
make therein gardens of palm-trees, and vines j and we caufe fprings to gufh
forth in the fame : that they may eat of the fruits thereof, and of the labour
of their hands. Will they not therefore give thanks ? Praife be unto him
who hath created all the different kinds, both of vegetables , which the earth
bringeth forth, and of their own fpecies, by forming the two fexes , and alfo the
various forts of things which they know not. The night alfo is a fign unto
them : we withdraw the day from the fame, and behold, they are covered
with darlcnefs : and the fun hafteneth to his place of reft c. This is the difpo-
fition of the mighty, the wife God. And for the moon have we appointed
certain manfions a, until fhe change and return to be like the old branch of a
palm-tree e. It is not expedient that the fun fhould overtake the moon in her
courfe neither doth the night outftrip the day : but each of thefe luminaries
moveth in a -peculiar orbit. It is a fign alfo unto them, that we carry their
offspring in the fhip filled with merchandize f and that we have made for

A a a 2 them

a Nor the other inftruments of deftruftion ,
which zve fent down on unbelievers in former
days ;] As a deluge, or a fhower of ftones, or a
fuffocating wind, £f fc. The words may alfo
be tranflated. Nor did zve determine to fend down
fucli executioners of our jultice.
b See chap. 29. p. 326. not. e.
c The fun hafteneth to his place of reft ;] That
is, he hafteneth to run his daily courfe : the fet-
ting of the fun refembling a traveller’s going to
reft. Some copies vary in this place, and in-
ftead of limoftakarrin l ah a, read la moflakarra laha ;
according to which the fentcnce fhould be ren-

dred, cfbe fun nuineth his courfe without ceafing,
and hath not a place of reft.

_d Certain manftons ;] viz. Thefe arc twenty
eight conftellations, through one of which the
moon pafics every night, thence called the man -
Jions or houfes of the 77ioon 1 .

c Until floe return to be like the branch of ai:
old palm-tree ;] For when a palm-branch grows
old, it flirinks, and becomes crooked and yellow,
not ill repre l eating the appearance of the new
moon.

f That zve carry their offspring in the ft: ip ft li¬
ed with merchandize f\ Some fuppofc that the

deliverance

See the Prelim. Difc. §. I. p. 31,

364 Al KORA N. Chap. 36.

them other conveniencies like unto it % whereon they ride. If we pleafe, we
drown them, and there is none to help them ; neither are they delivered, un-
lefs through our mercy, and that they may enjoy life for a feafon. When it
is faid unto them, Fear that which is before you, and that which is behind
you b, that ye may obtain mercy ; they withdraw from thee : and thou dofh
not bring them one fign, of the figns of their Lord, but they turn afide
from the fame. And when it is faid unto them. Give alms of that which
God hath bellowed on you the unbelievers fay unto thofe who believe, by
way of mockery , Shall we feed him whom God can feed, if he pleafeth0? Ve¬
rily ye are in no other than a manifeft error. And they fay. When will this
pro mile of the refurreffion be fulfilled , if ye fpeak truth? They only wait for
one founding of the trumpet d, which lhall overtake them while they are difput-
incr together ; and they fhall not have time to make any difpofition of their
effects'^ neither fhall they return to their family. And the trumpet fhall be
founded again c ; and behold they fhall come forth from their graves, and
haften unto their Lord. They lhall fay, Alas for us ! who hath awakened
us from our bed f ? This is what the Merciful promifed us \ and his apoftles
fpoke the truth. It lhall be but one found of the trumpet , and behold,
they fhall be all afiembled before us. On this day no foul fhall be unjuftly
treated in the leaf: ; neither lhall ye be rewarded, but according to what ye
lhall have wrought. On this day the inhabitants of paradife lhall be wholly
taken up with joy : they and their wives fhall refi in lhady groves, leaning
on magnificent couches. There lhall they have fruit, and they lhall obtain
whatever they lhall defire. Peace fhall be the word fpoken unto the righte¬
ous, by a merciful Lord : but he fhall fay unto the wicked. Be ye feparated
this’ day, O ye wicked, from the righteous. Did I not command you, O fons
of Adam, that ye Ihould not worlhip Satan ; becaufe he was an open
enemy unto you ? And did I not fay, Worlhip me ; this is the right way ?
But now hath he feduced a great multitude of you : did ye not therefore un¬
derhand ? This is hell, with which ye were threatened : be ye call into
the fame this day, to be burned •, for that ye have been unbelievers. On
this day we will feal up their mouths, that they fhall not open them in their

own defence and their hands lhall fpeak unto us, and their feet lhall bear

witnefs

deliverance of Noah and his companions in the
Ark, is here intended : and then the words fhould
be transited, That we carried their progeny in
the ark filled with living creatures.

a Other conveniencies like unto it j] As camels,
which are the land-Jhips ; or letter veflels and

boats.

b Fear that which is before you , and that which
is behind you 5] i. c. The punifhment of this
world and of the next.

c Shall we feed hi in whom God can feed if
he pleafes f ] When the poor Mojlems asked alms
of the richer Kcreijb, they told them that if

God could provide for them, as they imagined,
and did not, it was an argument that they de-
ferved not his favour fo well as themfelves :
whereas God permits fome to be in want, to
try the rich and exercife their charity.

d See the Prelim. Difc. §. IV. p. Sz, 83*
and the notes to chap. 39.

c See ibid.

f Who hath awakened us from our bed P] For
they fhall fleep during the interval between
thefe two blafls of tke trumpet, and lhall feel
no pain x.

1 Jallalo’ddin.

Ghaf. 36

At KORAN.

witnefs of that which they have committed". If we pleafed we could put out
. their eyes, and they might run with emulation in the way they ufe to take ;
and how fhould they fee their error? And if we pleafed we could transform
them into other fhapes , in their places where they Jhould be found ; and they
fhould not be able to depart : neither fhould they repent1*. Unto whomfoever we
grant a long life, him do we caufe to bow down his body through age. Will
they not. therefore. underftand? We have not taught Mohammed the art of
poetry c ; nor is it expedient for him to be a poet. This book is no other
than an admonition from God , and a perfpicuous Koran ; that he may warn
him who is living d : and the fentence of condemnation will be juftly executed
on the unbelievers. Do they not confider that we have created for them,
among the things which our hands have wrought, cattle of feverdl kinds, of
which they are pofleffors ; and that we have put the fame in fubjeCtion under
them ? Some of them are for their riding •, and on fome of them do they feed ;
and they receive other advantages therefrom and of their milk do they drink.
Will they not, therefore, be thankful ? They have taken other gods, befides
God, in hopes that they may be aflifted by them ; but they are not able to
give them any afiiftance : yet are they a party of troops ready to defend them.
Let not their fpeech, therefore, grieve thee : we know that which they pri¬
vately conceal, and that which they publicldy difcover. Doth not man know
that we have created him of feed ? yet behold, he is an open difputer againft
the refurredtion ; and he propoundeth unto us a comparifon, and forgetteth
his creation. He faith. Who fhall reftore bones to life, when they are rot¬
ten e ? Anfwer, He fhall reftore them to life, who produced them the firft
time : for he is fkilled in every kind of creation : who giveth you fire out of
the green tree f, and behold, ye kindle your fewel from thence. Is not he who
hath created the heavens and the earth, able to create new creatures like unto
them ? Yea certainly : for he is the wife Creator. His command, when he
willeth a thing, is only that he faith unto it. Be; and it is. Wherefore
praife be unto him, in whofe hand is the kingdom of all things, and unto
whom ye fhall return at the laft day.

C H A P;

a See the Prelim. Difc. §. IV. p. 8£i
h If we pleafed we could put out tbeir eyes, &c.]
That is, They deferve to be thus treated for
their infidelity and difobedience ; but we bear
with them out of mercy, and grant them

refpit.

c We have ?iot taught Mohammed the art of
poetry .] This is in anfwer to the infidels, who

pretended the Koran was only a poetical competi¬
tion.

t Him who is living ;] i. e. Indued with un-

derftanding 5 the flupid and carelefs being like
dead perfons 1 .

c See chap. 16. p. 215. not. a.

f Who giveth you fire out of the green tree .]
The nfual way of firiking fire in the eaft, is by
rubbing together two pieces of wood, one of
which is commonly of the tree called Markh,
and the other of that called Afar : and it will
fucceed even though, the wood be green and
wet s.

1 Al Beidawk % V \ Hyde, de Rt 7. Vet* Perfi c. 25. p . 333, &c>

366

At KORAN. Chap. 37.

CHAP. XXXVII.

In titled^ Thofe who rank themfelves in order ; revealed

^ Mecca.

In the name of the moft merciful God.

E) Y the angels who rank themfelves in order a •, and by thofe who drive
j) forward and difpel the clouds b •, and by thofe who read the Koran for an
admonition; verily your God is one: the Lord of heaven and earth, and
of whatever is between them, and the Lord of the eaft c. We have adorned
the lower heaven with the ornament of the ftars : and we have placed therein a
guard, againft every rebellious devil ; that they may not liften to the difcourfs
of the exalted princes, (for they are darted at from every fide, to repel them,
and a lafting torment is prepared for them ;) except him who catcheth a word
by Health, and is purfued by a fhining flame d. Afk the Meccans , therefore,
whether they be ftronger by nature, or the angels whom we have created ? We
have furely created them of ftifif clay. Thou wondreft at God's power and their
cbftinacy •, but they mock at the arguments urged to convince them : when they are
warned, they do not take warning ; and when they fee any fign, they feoff
thereat , and fay, This is no other than manifeft forcery : after we fhall be
dead, and become dull and bones, fhall we really be railed to life, and our
fore- fathers alfo ? Anfwer, Yea: and ye flsall then be defpicable. There
fhall be but one blaft of the trumpet , and they fhall fee themfelves raifed : and
they fhall fay, Alas for us! this is the day of judgment ; this is the day of
diftindtion between the righteous and the wicked which ye rejected as a falfhood.
Gather together thofe who have adted unjuftly, and their comerades, and the
idols which they worfhipped befides God, and diredt them in the way to hell:
and fet them before God’s tribunal ; for they floall be called to account. What

ailerh

* By the angels who rank themfelves in order ,
&c ] Some underftand by thefe words the fouls
of men who range themfelves in obedience to
God’s laws, and put away from them ail infide¬
lity and corrupt doings; or the fouls of thofe
who rank themfelves in battle array, to fight for
the true religion, and. pufh on their horfes to
charge the infidels, &c 1 .

b Who drive forward the clmds ;] Or, who
put in tan lion all bodies, in the upper and lower
world, according to the divine command ; or,
who keep off men from di (obedience to God,
by infpiring them with good thoughts and incli¬

nations; or, who drive away the devils from
them, c 5V. 2.

c The eaflf] The original word, being in the
plural number, is fuppofed to fignify the different
points of the horizon, from whence the fun rifes
in the courfe of the year, which are in number
360 (equal to the number of days in the old ci¬
vil year) and have as many correfponding points
where it fucceflively fets, during that jpace 3.
Marracei groundlefly imagines this interpretation
to be built on the error of the plurality of
worlds 4.

d See chap. 15. p. 21 1 .

3 Idem, Yahya. & Marracc. in Ah. p. 589.

1 Al Be id aw 1.

2 Idem.

Chap. 37.. Al KORAN. 367

aileth you that ye defend not one another ? But on this day they fhall fubmit
themfelves to the judgment of God ; and they fhall draw nigh unto one another,
and fhall difpute among themfelves. And the f educed fhall fay unto thofe who
[educed them , Verily ye came unto us with prefiges of profperity a ; and the fedu-
'cers fhall anfwer. Nay, rather ye were not true believers : for we had no
power over you to compel you ; but ye were people who voluntarily tranf-
o-reffed : wherefore the fentence of our Lord hath been juftly pronounced
againft us, and we fhall furely tafte his vengeance. We feduced you ; but
we alfo erred ourfelves. They jhall both therefore be made partakers of the
fame punifhment on that day. Thus will we deal with the wicked : becaufe,
when it is faid unto them, There is no god befides the true God, they
fwell with arrogance, and fay. Shall we abandon our gods for a diftradlecl
poet? Nay; he cometh with the truth, and beareth witnefs to the former
apoftles. Ye fhall furely tail the painful torment of hell ; and ye fhall not
be rewarded, but according to your works. Bu t as for the fincere fervants
of God, they fhall have a certain provifion in paradife , namely , delicious
fruits: and they Jhall be honoured: they Jhall be placed in gardens of plea-
fure, leaning on couches, oppofite to one another b : a cup fhall be carried
round unto them, filled from a limpid fountain, for the delight of thofe who
drink : it fhall not opprefs the underftanding, neither fhall they be inebri¬
ated therewith. And near them Jhall lie the virgins of paradife , refraining
their looks from beholding any befides their fpoufes , having large black eyes, and
refembling the eggs of an oftrich covered with feathers from the dujl c. And they
fhall turn the one unto the other, and fhall aflc one another queftions. And
one of them fhall fay, Verily I had an intimate friend while I lived in the
world, who faid unto me , Art thou one of thofe who afferteft the truth of the
refurredlion ? After we fhall be dead, and reduced to dull and bones, fhall
we furely be judged ? Then he (hall fay to his companions , Will ye look down ?
And he fhall look down, and fhall fee him in the midft of hell : and he
fhall fay unto him , By God, it wanted little but thou hadft drawn me into
ruin •, and had it not been for the grace of my Lord, I had furely been
one of thofe who have been delivered up to eternal torment. Shall we die
any other than our firft death ; or do we buffer any punifhment ? Verily
this is great felicity : for the obtaining a felicity like this let the labourers la¬
bour. Is this a better entertainment, or the tree of Al Zakku m d ? Verily
we have defigned the fame for an occafion of difpute unto the unjuft c. It
is a tree which iffueth from the bottom of hell : the fruit thereof rel'embleth

the

a With prefages of profperity ;] Literally, /raw
the right-hand. The words may alfo be ren-
dred, with force, to compel us ; or, with an oath,
fwearing that ye were in the right.
b See chap. 15. p. 212. not. e.
c Refembling the eggs of an oftrich, &c.J This
may feem an odd comparifon to an European ;
but the orientals think nothing comes lb near
the colour of a fine woman’s skin, as that ol an

oftrich’s egg when kept perfectly clean.

ll Al Zakkitm. ] There is a thorny tree fo call¬
ed, which grows in Tehama, and bears fruit like
an almond, but extremely bitter ; and therefore
the fame name is given to this infernal tree.

An occafion of difput

how a tree

c *

1 Ti

conceiving

-J

could

ic m
grow

fidels no:
in hd!,

where the itoncs themfelves ierve lor lew el.

368 Al KORAN Chap. 37.

the heads of devils * j and the damned fhall eat of the fame, and fhall fill
their bellies therewith ; and there Jhall be given them thereon a mixture of
filthy and boiling water Co drink: afterwards fhall they return into hell b.
They found their fathers going aftray, and they trod haftily in their foot-
fteps : for the greater part of the ancients erred before them. And we fent
warners unto them heretofore : and fee how miferable was the end of thofe
who were warned ; except the fincere fervants of God. Noah called on
us in former days, and we heard him gracioufly : and we delivered him and
his family out of the great diftrefs ; and we caufed his off-fpring to be thofe
who furvived to people the earth : and we left the following falutation to be
bejlowed on him by the lateft pofterity, namely. Peace be on Noah among
all creatures ! Thus do we reward the righteous ; for he was one of our
fervants the true believers. Afterwards we drowned the others. Abra¬
ham alfo was of his religion c : when he came unto his Lord with a per¬
fect heart. When he faid unto his father and his people. What do ye wor-
fhip? Do ye choofe falfe gods preferably to the true God ? What therefore is
your opinion of the Lord of all creatures? And he looked and obferved
the ftars, and faid, Verily I fhall be fick d, and fhall not affift at your fa-
orifices : and they turned their backs and departed from him e. And Abra¬
ham went privately to their gods, and faid fcoffingly unto them. Do ye not
eat of the meat which is fet before you? What aileth you that ye fpeak not?
And he turned upon them, and ftruclc them with his right hand, and de¬
mo lifijed them. And the people came haftily unto him : and he faid. Do
ye worfhip .the images which ye carve? whereas God hath created you,
and alfo that which ye make. They faid, Build a pile for him, and call
him into the glowing fire. And they devifed a plot againft him ; but we
made them the inferior, and delivered him f. And Abraham faid. Verily I
am going unto my Lord®, who will diredt me. O Lord, grant me a
righteous ififue. Wherefore we acquainted him that he Jhould have a fon ,
who fijould be a meek youth. And when he had attained to years of dif-
cretion h, and could join in aBs of religion with him ; Abraham faid unto
him , O my fon, verily I faw in a dream that I fhould offer thee in facri-

ficc i

be fick i J He made as if he gathered fo much
from the afpe£t of the heavens (the people be¬
ing greatly addicted to the fuperftitions of allro-
logy) and made it his excufe for being abfent
from their feftival, to which they had invited
hi in.

c And they turned their backs * <&rc.] Fearing
he hid fome contagious diftemper 2.
f See chap. 21. p. 268, &c.
s Unto my Lord;] i. e. Whither he hath
commanded me.

h To years of difcrettond] He was then thir¬
teen years old 3.

a Of devils ;] Or of ferpcnts ugly to behold :
the original word hgnifies both.

b Afterwards J. hall they return into bell.’] Some
fuppofe that the entertainment above mentioned
will be the welcome given the damned before
they enter that place j and others, that they will
be fuffered to come out of -hell from time to
time, to drink their fealding liquor.

c Abraham alfo was of his religion ;] For Noah
and he agreed in the fundamental points both
of faith and practice ; tho* the fpace between
them was no lefs than 2640 years J.

d And he obferved. the ftars , and faidy I Jhall

1 Al Beipawi.

2 Idem .

3 Idem.

Chap. 37. Al KORAN '. 369

ficea: confider therefore what thou art of opinion Ifhoulddo. He anfwer-
ed, O my father, do what thou art commanded : thou fhalt find me, if
God pleafe, a patient perfon. And when they had fubmitted themfelves to the
divine will , and Abraham, had laid his fon proftrate on his face b, we cried
unto him, O Abraham, now haft thou verified the vifion. Thus do we
reward the righteous. Verily this was a manifeft trial. And we ran hom¬
ed him with a noble vidtim c. And we left the following faint ation to he be-
jloived on him by the lateft pofterity, namely , Peace be on Abraham !
Thus do we reward the righteous : for he was one of our faithful fervants.
And we rejoiced him with the promile of Isaac, a righteous prophet ; and
we bleffed him and Isaac : and of their off- fpring were fome righteous doers,
and others who manifeftly injured their own fouls. We were alfo gracious
unto Moses and Aaron, heretofore: and we delivered them and their peo¬
ple from a great diftrefs. And we afiifted them agawft the Egyptians *,
and they became the conquerors. And we gave them the perfpicuous book
of the law , and we directed them into the right way : and we left the fol¬
lowing falutation to be beftowed on them by the lateft pofterity, namely ,
Peace be on Moses and Aaron ! Thus do we reward the righteous ; for
they were two of our faithful fervants. And Elias d was alfo one of thofe

B b b who

a 1 dreamed that 1 fhoufd facrifice thee , &c.]
The commentators lay, that Abraha?n was or¬
dered in a vifion, which he faw on the eighth
night of the month Dhu lhajja, to facrifice his
fon i and to allure him that this was not from
the devil, as he was inclined to fufpedl, the
fame vifion was repeated a fecond time the next
night, when he knew it to be from God, and
alfo a third time the night following, when he
refolved to obey it, and to facrifice his fon: and
hence fome think the 8lh, 9 h, and 10th days of
Dhidlhajja are called Yawm altarwiya,yawm arafat ,
zvAyawtn alnehr , that is, the day of the vifion, the
day of knowledge, and the day of the facrifice .

It is the moll received opinion among the Mo-
hamjnedans that the fon whom Abrahatn offered,
was Ifmael, and not Ifaac ; Ifmael being his
only fon at that time : for the promife of Ifaac's
birth is mentioned lower, as fubfequent in time
to this tranfadlion. They alfo alledge the tefti-
mony of their prophet, who is reported to have
laid I am the fon of the tzvo who were offered in
facrifice ; meaning his great anceftor, ljmael,
and his own father Abdlallah : for Abd'almotallcb
had made a vow, that if God would permit
him to find out and open the well Zmzm, and
lliould give him ten fons, he would facrifice
one of them ; accordingly, when he had obtained
his dclire In both refpedls, he call lots on his

1 Idem, Jallalo’ddin, al Z amakh. 2 /<?
TdibL Orient , Art . I mail.

fons, and the lot falling on Abd\ all ah , he re¬
deemed him by offering an hundred camels,
which was therefore ordered to be the price of
a man’s blood in the Sonna 1 .

b And had laid him proftrate on his face. ] The
commentators add, that Abraham went fo far
as to draw the knife with all his ftrength acrofa
the lad’s throat ; but was miraculoully hindred
from hurting him z.

c A noble vittim ;] The epithet of great or
noble is here added, either becaufe it was large
and fat, or becaufe it was accepted as the ranfom
of a prophet. Some fuppofe this vidlim was a
ram, and, if we may believe a common tradi¬
tion, the very fame which Abel facrificed; hav¬
ing been brought to Abraham out of paradile :
others fancy it was a wild-goat, which came
down from mount Yhabir, near Mecca : for the
' Mobajujnedans lay the feene of this tranfadlion
in the valley of Mina', as a proof of which
they tell us that the horns of the vidtim were
hung up on the fpout of the Caaba, where
they remained till they were burnt, together
with that building, in the days of Abda'llab Ebn
Zobcir 3 ; tho’ others allure ns that they had
been before taken down by Mohammed him-
fclf, to remove all occafion of idolatrv •*-.

(i Elias ;] This prophet the Mohammedans
generally fuppofe to be the fame with al Kbedt\

and

'em, Jallalo’ddin.

3 Haem,

* V . DTI u KB.

370 Al K 0 R A JV. Chap. 37.

who were fent by us. When he fa id unto his people. Do ye not fear God?
Do ye invoke Baal, and forfake the moft excellent Creator? Gon is
your Lord, and the Lord of your fore-fathers. But they accufed him of
impofture : wherefore they fhall be delivered up to eternal puni/hment ex¬
cept the fin cere fervants of God. And we left the following falutation to be
bcjlowed on him by the lateft pofterity, namely , Peace be on Jl y asin 1 !
Thus do we reward the righteous: for he was one of our faithful fervants.
And Lot was alfo one of thofe who were fent by us. When we delivered
him and his whole family, except an old woman, his wife , who perijhed a-
mong thofe that remained behind : afterwards we deftroyed the others b.
And ye, O people of Mecca , pafs by the places where they once dwelt , as ye
journey in the morning, and by night: will ye not therefore underhand ?
Jonas was alfo one of thofe who were fent by us c. When he fled d into the
loaded fhip ; arud thofe who were on board caft lots among themfelves e, and
he was condemned ‘ : and the filh fwallowed him s •, for he was worthy of
reprehenfion. And if he had not been one of thofe who praifed God h, veri¬
ly he had remained in the belly thereof until the day of refurredfion. And
we caft him on the naked Jhore , and he was fick 1 : and we caufed a plant of
a gourd k to grow up over him ; and we fent him to an hundred thou-

fand

and confound him with Pbineas T, and fomc-
times with Edris , or Enoch. Some fay he was
the fon of Yaftn> and nearly related to Aaron ;
and others fuppofe him to have been a different
perfon. He was fent to the inhabitants of
Baalbcc in Syria , the Heliopolis of the Greeks ,
to reclaim them from the worfhip of their idol
Baals or the fun, whole name makes part of
that of the city, which was anciently called
Becc

11 llyajin ;] The commentators do not well
know what to make of this word. Some think
it is the plural of Eli as , or, as the Arabs write
it, llyds, and that both that prophet and his
followers, or thofe who refembled him, are
meant thereby : others divide the word, and
read dl Yafn> i. e. the family of Yafn , who
was the father of Elias according to an opi¬
nion mentioned above : and others imagine it
ii guides Mohammed, or the Koran , or fome other
book of feripture. But the moll probable con¬
jecture is, that llyds and Ilya fin are the fame
name, or dclicrn one and the fame perfon,
as Sinai and Sinin denote one and the fame
mountain ; the laft ly liable being added here,
to keep up the rhime, or cadence, at the clofe
of the verfe.

See chap. 7. p. 125, Zysc. and clnp. xi. p.

183, life.

1 See chap. 1 3. p. 245. not. a. 2 Jai. lal.
p. 272. s A l B k 1 1' a w i . 6 Ui

c See chap. 1 o. p. 174.
il See chap. 21. p. 272.
c They caft' lots ;] Al Beidawi fays the flip
Hood {lock flill, wherefore they concluded that
they had a fugitive fervant on board, and. caft
lots to find him out.

f He was con detuned ;] i. c. He was taken by
the lot.

5 The fifty fwallowed him ;] When the lot fell
on Jonas , he cried out, I am the fugitive ;
and immediately threw himfelf into the lea’.

h One of thofe who praifed God ;] The words
feem to relate particularly to Jonas* s fupplicaiion
while in the whale’s belly

1 He was fick ;] By reafon of what he had
fuffered; his body becoming like that of a new¬
born child *. It is faid that the fifh, after it
had fwallowed Jonas , fwam after the fhip with
its head above water, that the prophet might
breathe; who continued to praife God till the
fifh came to land, and vomited him out.

The opinions of the Mohammedan writers,
as to the time Jonas continued in the fi Ill’s
belly, differ very much: fomc fuppofe it was
a part of a day ; others three days, others feven,
others twenty, and others forty 6.

k A gourd ;] The original word properly fig-
nifics a plant which l'p reads it felf upon the
ground, having no eredt Italk or item to hip¬
po j 1

Al Beidawi.

4 See chap. 21.

; I/dt'/n .

Chap. 37. Al KORAN \ 371

fand perfons , or they were a greater number, and they believed : where¬
fore we granted them to enjoy this life , for a feafon. Inquire of the
Meccans whether thy Lord hath daughters, and they Tons a ? Have we
created the angels of the female fex ? and were they witneffes thereof? Do
they not fay of their own falfe invention, God hath begotten iffue? and are
they not really liars ? Hath he chofen daughters preferably to fons ? Ye
have no reafon to judge thus. Will ye not therefore be admonifhed ? Or have
ye a man heft proof of what ye fay ? Produce now your book of revelations ,
if ye Ipeak truth. And they make him to be of kin unto the genii b ;
whereas the genii know that they who affirm fetch things , fhall be delivered
up to eternal punijhment ; (far be that from God, which they affirm of him!)
except the fincere fervants of God. Moreover ye and that which ye worfhip
fhall not feduce any concerning God , except him who is defined to be burned
in hell. There is none of us, but hath an appointed place: we range
ourfelves in order, attending the commands of God \ and we celebrate the di¬
vine praifec. Ol. he infidels faid. If we had been favoured with a book of
divine revelations, of thofe which were delivered to the ancients, we had
furely been fincere fervants of God : yet now the Koran is revealed , they
believe not therein ; but hereafter fhall they know the confequcnce of their
unbelief. Our word hath formerly been given unto our fervants the apoftles;
that they fhould certainly be affifted againft the infidels , and that our ar¬
mies fhould furely be the conquerors. Turn afide therefore from them,
for a feafon : and fee the calamities which fee all afflidl them ; for they fhall
fee thy future fuccefs and profperity. Do they therefore feek to haften our
vengeance ? Verily when it fhall defeend into their courts, an evil morn¬
ing fhall it he unto thofe who were warned in vain. • Turn afide from them
therefore for a feafon ; and fee : hereafter Ilia 11 they fee thy fuccefs and their
punijhment. Praife be unto thy Lord, the Lord who is far exalted above

B b b 2 what

port it ; and particularly a gourd : tho’ Tome ima- c There is none of us, hut hath an appointed
gine Jonas's plant to have been a fig ; and others place , &c.] Thefe words are fuppofed to be
the I'm all tree or ihrub called Mauz 1 , which fpoken by the angels, difclaiming the worfhip
bears very large leaves, and excellent fruit 2 . paid to them by- the idolaters, and declaring
The commentators add, that this plant withered that they have each their ftation and office ap-
the next morning, and that Jonas being much pointed them by God, whofe commands they
concerned at it, God made a remonftrance to are at all times ready to execute, and whofe
him in behalf of the Ninivites , agreeable to what praifes they continually fing. There are foma
is recorded in feripture. expofitors, however, who think they are the

a See chap. 1 6. p. 218. words of Moharnmed and his followers; the

b The Genii ;] That is, the angels, who are meaning being, that each of them has a place def-
alfo comprehended under the name of genii , tined for him in paradife, and that they arc the
being a fpecies of them. Some fay that the men who range themfelvcs in order before
infidels went fo far as to aiTert that God and God, to worfhip and pray to him, and who
the devil were brothers * ; which blafphemous celebrate his praife, by rejecting every falfe no-
cxpreUion may have been occafioned by the tion derogatory to the divine wilclom and
magi an notions. power.

1 Idem. 2 V. J. Leon. Defer. Afric. lib. 9. Gab. Sion it . dc Ur b. Orient* ad calcemGcogr .
Nub, p. c; & Hot t inge r. Hi/h Orient. />. 78, £9V. 3 AIBeivawu

Chap. 38.

And praife be

372 Al KORAN.

what they affirm of him ! And peace he on his apoftles !
unto God, the Lord of all creatures !

CHAP. XXXVIII.

Intitled S ; revealed at Mecca.

In the name of the mofi: merciful God.

Sa. By the Koran full of admonition15. Verily the unbelievers are addict
ted to pride and contention. How many generations have we deftroy-
ed before them ; and they cried for mercy , but it was not a time to efcape.
They wonder that a warner from among themfelves hath come unto them.
And the unbelievers faid. This man is a forcerer, and a liar : doth he
affirm the gods to be but one ' God ? Surely this is a wonderful thing.
And the chief men among them departed % faying to one another , Go, and
perfevere in the worfhip of your gods : verily this is the thing which is de-
figned d> We have not heard any thing like this in the laft religion0 : this
is no other than a falfe contrivance. Hath an admonition been fent unto
him preferably to any other among us ? Verily they are in a doubt con¬
cerning my admonition : but they have not yet tailed my vengeance. Are
the treafuriesof the mercy of thy Lord, the mighty, the munificent God, in
their hands ? Is the kingdom of the heavens and the earth, and of what¬
ever is between them, in their pofieffion ? If it be fo , let them afcend by
fteps unto heaven. But any army of the confederates fhall even here be put
to flight. The people of Noah, and the tribe of Ad, and Pharaoh the
contriver of the Hakes f, and the tribe of Th amud, and the people of Lot,

and

a The meaning of this letter is unknown 1 :
fome guefs it Hands for Sidk, i. e. Truth ; or
for Sad aka, i. e. he (viz. Mohammed) fpeaketh the
truth : and others propofe different conje&ures,
all equally uncertain.

b By the Koran, Something muH be

underflood to anfwer this oath, which the
commentators varioufly fupply.

c TJ:e chief men atnong them departed , &c.]
On the converfion of Oftuir , the Koreijh being
greatly irritated, the mofl confiderable of them
went in a body to Ahu Taleb , to complain
to him of his nephew Mohamjned's proceed¬
ings ; but being confounded and put to filence
by the prophet’3 arguments, they left the af-
(cmbly, and encouraged one another in their
obilinacy 2.

1 See thcPreL Difc. III. p . 59, &c,

■> ft l B £ 1 D A W I .

d This is the thbig which is defigned ;] Namely,
To draw us from their worfhip.

e In the laft religion ;] i. e. In the religion
which we received from our fathers; or, in the
religion of Jesus, which was the laft before the
m i ffi o n of Mohammed 3 .

f The contriver of the flakes ;] For they fay
Pharaoh ufed to tie thofe he had a mind to punifh,
by the hands and feet to four Hakes fixed in the
ground, and fo tormented them *. Some in¬
terpret the words, which may alfo be tranflated
the lord or inafter of the flakes , figuratively, of
the firm eftablifhment of Pharaoh's kingdom ;
becaufe the Arabs fix their tents with flakes i :
but they may poflibly intend that prince’s obftina-
cy, and hardnefs of heart .

AIBeidawi.

5 Idem »

4 Jalla lo’ddin*

Chap. 38. Al KORAN. 373

and the inhabitants of the wood near Madian % accufed the prophets of im~
pofture before them : thefe were the confederates againft the ?nejfengers of God .
All of them did no other than accufe their apoftles of falfhood : wherefore
my vengeance hath been juftly executed upon them . And thefe wait only for
one founding of the trumpet \ which there fhall be no deferring. And they
fcofjingly fay, O Lord, haften our fentence unto us, before the day of account.
Do thou patiently bear that which they utter : and remind them of our
fervant David, indued with ftrength b; for he was one who ferioufly turned
himfelf unto God . We compelled the mountains to celebrate our praife
with him, in the evening and at fun-rife, and alfo the birds, which gathered
themfelves together unto himc : all of them returned frequently unto him
for this purpofe . And we eftablifhed his kingdom, and gave him wifdom
and eloquence of fpeech. Hath the ftory of the two adverfaries d come to
thy knowledge \ when they afcended over the wall into the upper apartment ,
when they went in unto David, and he was afraid of them*? They fa id.
Fear not : we are two adverfaries who have a controverfy to be decided.
The one of us hath wronged the other : wherefore judge between us with
truth, and be not unjuft ; and diredl us into the even way. This my bro¬
ther had ninety and nine fheep ; and I had only one ewe : and he faid.
Give her me to keep *, and he prevailed againft me in the difcourfe which
we had together . T)avid anfwered. Verily he hath wronged thee, in de¬
manding thine ewe as an addition to his own fheep : and many of them
who are concerned together in bujinefs , wrong one another, except thofe
who believe and do that which is right ; but how few are they ! And David
perceived that we had tried him by this parable , and he afked pardon of
his Lord : and he fell down and bowed himfelf, and repented f4 Where¬
fore we forgave him this fault ; and he fhall be admitted to approach near un¬
to us, and fhall have an excellent place of abode in paradife. O David,
verily we have appointed thee a fovereign prince in the earth : judge there¬
fore between men with truth •, and follow not thy own luft, left it caufe thee
to err from the way of God : for thofe who err from the way of God, fhall
fuffer a fevere punifhment, becaufe they have forgotten the day of account.

a See chap. 15. p. 213.

b Indued with ftrength ;] The commentators
fuppofe that ability to undergo the frequent
practice of religious exercifes is here meant. They
fay David ufed to fall every other day, and to
fpend one half of the night in prayer J.
c See chap. 21. p. 270.

d The two adverfaries ;] Thefe were two an¬
gels, who came unto David in the fhape of men,
to demand judgment in the feigned controverfy
aftermentioned. It is no other than Nathan's
parable to David a little difguifed.

c He was afraid of them ;] Becaufe they came
fuddeniy upon him, on a day of privacy; when

* 2 Sam. xii. ^

the doors were guarded, and no perfon admitted
to diflurb his devotions. For David , they fay,
divided his time regularly, fetting apart one day
for the fervice of God, another day for rendring
juftice to his people, another day for preaching
to them, and another day for his own affairs

f And David perceived that we had tried him ,
&c.] The crime of which David had been guil¬
ty, was the taking the wife of Uriah , and or¬
dering her husband to be fet in the front of the
battle to be flain 4.

Some fuppofe this ftory was told to ferve as
an admonition to Mohammed , who, it fee ms,
was apt to covet what was another’s.

^/Beidawi. Jallalo’udin.

1 lid cm Inter p .

* lidem.

374 Al KORAN. G hap. 38.

We have not created the heavens and the earth, and whatever is between
them, in vain 3. 1 his is the opinion of the unbelievers : but woe unto thofe
who believe not, becaufe of the fire of hell. Shall we deal with thofe who
believe and do good works, as with thofe who a£t corruptly in the earth ?
Shall we deal with the pious as with the wicked ? A bleffed book have we
font down unto thee, O Mohammed , that they may attentively meditate on
the figns thereof, and that men of underftanding may be warned. And we
gave unto David Solomon ; how excellent a fervant ! for he frequently
turned himfelf unto God. When the horfes {landing on three feet, and
touching the ground with the edge of the fourth foot, <wdfwift in the courfe,
were let in parade before him in the evening b, he faid, Verily I have loved the
love of earthly good above the remembrance of my JLojRd ; and have J 'pent
the time in viewing thefe horfes , until the fun is hidden by the vail of night:
bring the horfes back unto me. And when they were brought back , he began
to cut off their legs and their necks. We alio tried Solomon, and placed
on his throne a counterfeit body c : afterwards he turned unto God , and faid,

a We have ?iot created the heavens and the earth
in vain;'] So as to permit injuftice to go tin-
punilhcd, and righteouincis unrewarded.

b When the horfes zee re fet in parade before
bin. Sec.] Some fay that Solomon brought thefe
horfes, being a thou (and in number, from Da -
matins and Kifibis , which cities lie had taken ;
others fiv that thev were left him by his father,

V * •

who took them from the Amalekites ; while
others who prefer the marvellous, pretend that
they came up out of the fea, and had wings.
However, So lorn: hiving one day a mind to
view thefe horfes, ordered them to be brought
before him, and was fo taken up with them
that he (pent the remainder of the diy, till after
fun- fet, in looking on them ; by which means
he neglected the prayer, which ought to have
been faid at that time, till it was too late : but
when he perceived his omifhon, he was fo great¬
ly concerned at it, that ordering the horfes to be
brought back, he killed them all as an offering to
God, except only a hundred of the beft of
them. But God made him ample amends for
the lofs of thefe horfes, by giving him dominion
over the winds 1 .

c We placed on bis throne a counterfeit body ,
<vc.] The mod received expedition of this paf-
inge is taken from the lollowing Talmudic
fable 2 .

Solomon, having taken Sidon , and /lain the
king of that city, brought away his daughter
Jerada, who became his favourite ; and becaufe

1 ^/Beidawi, ^/Zamakh. Yahya.

Reg. p. 182.

Hie ceafed not to lament her father’s lofs, he or¬
dered the devils to make an image of him for
her confolation : which being done, and placed
in her chamber, hie and her maids worlhipped
it morning and evening, according to their
cuitom. A t length Solomon being informed of
this idolatry, which was pradlifed under his
roof, by his vizir Afeif\ he broke the image, and
having chafiifcd the woman, went out into the
defart, where he wept and made fupplicalions to
God j who did not think fit, however, to
let Jiis negligence pafs without fome correction.
It was Solomon s cuftoni, while he eafed, or
wahied himfelf, to intruft his fignet, on which
his kingdom depended, with a concubine of his’
named Amina: one day, therefore, when fhe
had the ring in her cuftody, a devil, named
Sakhar , came to her in the fhape of Solomon ,
and received the ring from her; by vertue of
which he became poffelTed of the kingdom, and
fat on the throne in the fhape which lie had
borrowed, making what alterations in the law
he plea fed. Solomon , in the mean time, being
changed in his outward appearance, and known
to none of his Uibjedts, was obliged to wander
about, and beg alms for his fubfillencc ; till at
length, after the fpace of forty days, which
was the time the image had been worlhipped
in his lioufc, the devil flew away, and threw
the fignet into the fea : the fignet was imme¬
diately fwallovved by a fifii, which being taken
and given to Solomon , he found the ring in its

bell}-,

s V . Talm. En Jacob > part , 2, & Talkut hi lib .

Al KORAN.

375

O Lord, forgive me, and give me a kingdom which may not be obtained
by any after me * for thou art the giver of kingdoms. And we made

directed.

the wind fubjedf to him ; it ran gently at his command, whitherfoever he

•je alfo -put the devils in fubjedtion under him •, and among
them fuch as were every way fkilled in building, and in diving for pearls b :
and others we delivered to him bound in chains *, faying., This is our
fore be bounteous, or be fparing unto whom thou jlo alt think fit % without ren-
dring an account. And he final 1 approach near unto us, and fhall have an excellent
abode in paradife. And remember cur fervant Job d ■, when he cried unto
his Lord, faying , Verily Satan hath afflidted me with calamity and pain.
And it was f aid unto him , Strike the earth with thy foot ; which when he had
done, a fountain e [prang tip, and it was fiid to him , This is for thee to wafh
in, to refrefh thee , and to drink. And we reftored unto him his family, and
as many more with them, through our mercy •, and for an admonition unto
thofe who are indued with underftanding. And we faid unto him , Take a
1,, refill of rods f in thy hand, and ftrike thy wife therewith s •, and break

Verily we found him a patient perfon : how excellent a
fervant was he ! for he was one who frequently turned himfelf unto us.
member alfo our fervants Abraham, and Isaac, and Jacob, who were
men ftrenuous and prudent. Verily we purified them with a perfect purifica¬
tion, through the remembrance of the life to come 5 ; and they were, in
our fight, eledt and good men. And remember Ismael, and Elisha11, and
Dhu’lkefl 1 : for all thefe were good men. This is an admonition. Ve¬
rily

J. * J

not thine oath h.

Re-

bcily, and having by this means recovered the
kingdom, took Sakbnr, and tying a great hone
to his neck, threw him into the lake of Ti-

Leri as T.

•l A kingdom zvhich may not be obtained by any
after me ;]"i. e. That I may iurpafs all future
princes in magnificence and power.

Sec chap. 21. p. 271, chap. 27. p. 310,
£5 e.

1 Be bounteous or be J paring , &c.] Some fup-
pofe thefe words relate to the genii , and that
Solomon is thereby impowered to r chafe or to
/yep in chains fuch of them as he plea fed.

d See chap. 21. p. 271.

c A fountain ;] Some fay there were two
fprings, one of hot water, wherein he bathed;
and the other of cold, of which he drank 1 .

r A handful of rods ;] The original not ex-
prefling what this handful was to conful of, one
fuppofes it was to be only a handful of dry grafs,
or of rufhes ; and another that it was a branch

of a palm tree -3.

& Snike thy wife therewith ;] The commen¬
tators are not agreed what fault fob's wife had

committed, to deforce this challifcmcnt : we have
mentioned one opinion already 4 ; fomc think
it was only bccaufe fhe it a id too long on an er¬
rand.

h Break net thine oath ;] For he had fworn
to give her a hundred Itripes ii he recovered.

1 We purified them through the remembrance
of the life to come ;] Or, as the words may be
interpreted, according to al Zamakhjhari , We
have purified them , or peculiarly defined and
fitted them fir paradije .

k Eliflu ;] See chap. 6. p. 107.

1 Dhu’l.kcil ;] Sec chap. 21 . p. 272. Al BeUldzvi
here takes notice of another tradition concerning
this prophet ; v i % . that he entertained and took
care of a hundred Ifraelitcs> who lied to him
from a certain /laughter : from which action he
probably had the iurname of Dbidlkcfl given
him. ; the primary figniMcation of the verb ca-
fala being to maintain or take care of another.
If a conjecture might be founded on this tradi¬
tion, 1 ihould fancy the perfon intended was
Obadiah, the governour of A balds ho uie

1 Al Blip. J a i< l a l . Ajvu’lfe pa.

4 See ibid. s See 1 Kings xviii. 4.

" See the note* to chap. 2 1 . p, 27

2 Al Be id aw 1.

376 M KORAN. Chap. 38.

rily the pious fhall have an excellent place to return unto, namely, gardens
of perpetual abode, the gates whereof flail fiand open unto them. As they
lie down therein, they fhall there afk for many forts of fruits, and for
drink •, and near them fhall fit the virgins of paradife, refraining their
looks from beholding any befides their fpoufes , and of equal age with
them *. This is what ye are promifed, at the day of account. This is
our provifion ; which fhall not fail. This fhall be the reward of the right¬
eous. But for the tranlgrefiors is prepared an evil receptacle, namely , hell ;
they fhall be caft into the fame to be burned, and a wretched couch fhall
it be. This let them tafte, to wit , fcalding water, and corruption flowing
from the bodies of the damned, and divers other things of the fame kind.
And it fhall be faid to the feducers. This troop which was guided by you ,
fhall be thrown, together with you, headlong into hell: they fhall not be
bidden welcome ; for they fhall enter the fire to be burned. And the fe-
duced fhall fay to their feducers. Verily ye fhall not be bidden welcome: ye
have brought it upon us ; and a wretched abode is hell. They fhall fay, O
Loud, doubly increafe the torment of him who hath brought this punifhment
upon us, in the fire of hell. And the infidels fhall fay, Why do we not fee the
men whom we numbred among the wicked, and whom we received with
fcorn ? Or do our eyes mils them ? Verily this is a truth ; to wit , the de¬
puting of the inhabitants of hell fire. Say, O Mohammed, unto the idolaters.
Verily I am no other than a Warner : and there is no god, except the one
only God, the Almighty, the Lord of heaven and earth, and of whatfoever
is between them ; the mighty, the forgiver of fins. Say, It is a weighty
meflage, from which ye turn afide. I had no knowledge of the exalted
princes b, when they difputed concerning the creation of man : (it hath been
revealed unto me only as a proof that I am a public preacher :) when thy Lord
faid unto the angels, Verily I am about to create man of clay : when I
jfhall have formed him, therefore, and fhall have breathed my fpirit into him,
do ye fall down and worfhip him c. And all the angels worfhipped him,
in general ; except Eblis, who was puffed up with pride, and became an
unbeliever. God faid unto him , O Eblis, what hindreth thee- from worlhip-
ping that which I have created with my hands? Art thou elated with vain
pride ? Or art thou really one of exalted merit ? He anfwered, I am
more excellent than he: thou haft created me of fire, and haft created him
of clay. God faid unto him , Get thee hence therefore, for thou fhalt be
driven away from mercy : and my curie flail be upon thee, until the day of
judgment. He replied, O Lord, Refpite me, therefore, until the day of
rel'ur redtion. God faid. Verily thou (halt be one of thole who are refpited un¬
til the day of the determined time. Eblts faid. By thy might do I fwear ,
1 will furelv feduce them all, except thy fervants who flail be peculiarly

chofen

a Of equal age with them ;] i. e. About thirty b The exalted princes ;] That is. The angels,
pr thirty three 1 . c See chap. 2. p. 5.

1 See the Prelim. Difc. §• IV. p. 99.

Chap. 39. Al KORAN \ 377

chofen from among them. God faid. It is a juft fentence ; and I fpeak the
truth : I will furely fill hell with thee, and wirh fuch of them as fhall follow
thee, altogether \ Say unto the Meccans, I afk not of you any reward for
this ffiy preaching : neither am I one of thofe who affume a part which belongs
not to them. The Koran is no other than an admonition unto all creatures :
and ye fhall furely know what is delivered therein to be true , after a

feafon.

a See chap. 7. p. 117, and chap. jj. p. zii, &c.

CHAP. XXXIX.

Inti tied) The Troops a ; revealed at Mecca13.
In the name of the moft merciful God.

TH E revelation of this book is from the mighty, the wife God. Ve¬
rily we have revealed this book unto thee with truth : wherefore ferve
God, exhibiting the pure religion unto him. Ought not the pure religion to
be exhibited unto God ? But as to thofe who take other patrons befides him,
faying. We worlhip them only that they may bring us nearer unto God ; verily
God will judge between them concerning that wherein they difagree. Surely
God will not diredt him who is a liar, or ungrateful. If God had been
minded to have had a fon, he had furely chofen what he pleafed out of that
which he hath created c. But far be fuch a thing from him ! He is the foie,
the almighty God. He hath created the heavens and the earth with truth :
he caufeth the night to fucceed the day, and he caufeth the day to fucceed the
night, and he obligeth the fun and the moon to perform their ferviccs ; each of
them hafteneth to an appointed period. Is not he the mighty, the forgiver of
fins ? He created you of one man, and afterwards out of him formed his
wife : and he hath beftowed d on you four pair of cattle e. He formeth you
in the wombs of your mothers, by feveral gi adual formations f, within three
vails of darknefs g. This is God, your Lord : his is the kingdom : there

C c c is

a This title is taken from the latter end of
the chapter, where it is faid the wicked fhall be
fent to hell, and the righteous admitted into
paradife by troops .

0 Except the verfe beginning, Say, O my fervants ,
who have tranjgreffed a gain ft your own fouls. See T .

c If he had been minded to have a fon , he had
chofen what he pleafed out of that which he hath
created .] Becaufe, fays Al Beidawi, there is no
being befides himfelf, but what hath been cre¬
ated by him ; fince there cannot be two necefia-
*ily-exiflent beings : and lienee appears the ab-

furdity of the imagination here condemned, be¬
caufe no creature can refemble the Creator, or
be worthy to bear the relation of a fon to him.

d He hath beflozved ;] Literally, He hath fent
down ; from which exprefiion fome have imagin¬
ed that thefe four kinds of beafls were, created in
paradife, and thence fent down to earth 2.
c See chap. 6. p. 1 1 4.
f See chap. 22. p. 274.

g Within three vails of darknefs ;] i. e. The.
belly, the womb, and the membranes which
inclofc the embryo.

J Jallalo’ddin, ^/Beidawi.

2 Al Za makh,

378 Al KORAN. Chap. 39,

is no God but he. Why therefore are ye turned afid efrom the worfhip of him to
idolatry ? If ye be ungrateful, verily God hath no need of you ; yet he liketh
not ingratitude in his fervants : but if ye be thankful, he will be well pleafed with
you. A burthened foul fhall not bear the burthen of another: hereafter
ihall ye return unto your Lord, and he fhall declare unto you that which
ye have wrought, and ‘will reward you accordingly ; for he knoweth the inner-
mod parts of your breads. When harm befalleth a man, he calleth upon his
Lord, and turneth unto him: yet afterwards, when God hath bedowed on
him favour from himfelf, he forgetteth that Being which he invoked before*,
and fetteth up equals unto God, that he may feduce men from his way. Say
unto fuch a man , Enjoy this life in thy infidelity for a little while : but hereafter
lhalt thou furely be one of the inhabitants of hell fire. Shall he who giveth
himfelf up to prayer in the hours of the night, prodrate, and danding, and,
who taketh heed as to the life to come, and hopeth for the mercy of his Lord,
be dealt with as the wicked unbeliever? Say, Shall they who know their duly,
and they who know it not, be held equal ? Verily the men of underdanding'
only will be warned. Say, O my fervants who believe, fear your Lord.
They who do good in this world, fhall obtain good in the next b ; and God’s
earth is fpacious0: verily thofe who perfevere with patience fhall receive their
recompenfe without meafure. Say, I am commanded to worfhip God, and
to exhibit the pure religion unto him : and I am commanded to be the firft
Modem11. Say, Verily I fear, if I be difobedient unto my Lord, the punifh-
ment of the great day. Say, I worfhip God, exhibiting my religion pure unto
him : but do ye worfhip that which ye will, befides him. Say, Verily they will be
the lofers, who fhall lofe their own fouls, and their families, on the day of re-
furre&ion: is not this manifed lols ? Over them fhall be roofs of fire, and
under them fhall be doors of fire. With this doth God terrify his fervants :
wherefore, O my fervants, fear me. But thofe who efchew the worfhip of
idols, and are turned unto God, fhall receive good tidings. Bear good tidings
therefore unto my fervants, who hearken unto my word, and follow that which
is mod excellent therein : thefe are they whom'' God diredteth, and thefe are
■men of underdanding. Him therefore on whom the fentence of eternahpu-
nidiment diall be iudly pronounced, cand thou, O Mohammed, deliver him
who is defined to' dwell in the fire of hell? But for thole who fear their Lord
Will be prepared high apartments in paradife , over which fhall be other apart¬
ments built; and rivers diall run beneath them: this is the promife of God;
and God will not be contrary to the promife. Dod thou not fee that God fepdeth
dov/n water from heaven, and caufeth the fame to enter and form fources in the

earth ;

a He forgetteth that Being which he invoked be¬
fore f] Or, He forgetteth the evil which he before

/ ray ed aga it; jl .

They who do good in this zvorld , fhnll obtain

good in the next f] Or, They who do good, pall

obtain good even in this zvorld .

' Gld's earth is fpacious ;] Wherefore let him

who cannot fafely cxercife his religion where he
was born or refldes, fly to a place of liberty and
fecurity 1 .

d The firfl Modem ;] /. c. The fir 11 of the
Koreip who profelleth the true religion]; or the
leader in chief of the Mojlems .

1 /// Beipawi.

Cjtap. 39. Al KORAN. 379

earth; and produceth thereby corn of various forts? Afterwards he caufeth
the fame to wither ; and thoufeeft it become yellow : afterwards he maketh it
crumble into duft. Verily herein is an inftrudtion to men of underftanding.

Shall he, therefore, whofe breaft God hath enlarged to receive the religion of
Islam, and who followeth the light from his Lord, he as he whofe heart is
hardened ? But woe unto thofe whofe hearts are hardened againft the remem¬
brance of God ! they are in a manifeft error. God hath revealed a moft ex¬
cellent difcourfe ; a book conformable to itfelf, and containing repeated admo¬
nitions. The fkins of thofe who fear their Lord fhrink for fear thereat :
afterwards their fkins grow foft, and their hearts alfo , at the remembrance of
their Lord. This is the direction of God : he will diredt thereby whom he
pleafeth ; and whomfoever God fhall caufe to err, he fhall have no di¬
rector. Shall he therefore who fhall he obliged to fcreen himfelf with his
face a from the feverity of the punifhment on the day of refurredtion,
he as he who is fecure therefrom ? And it fhall be faid unto the un¬
godly, Tafte that which ye have deferved. Thofe who were before them,
accufed their apoftles of impofture ; wherefore a punifhment came upon
them from whence they expedted it not : and God caufed them to
tafte fhame in this prefent life; but the punifhment of the life to come
will certainly be greater. If they were men of underftanding, they would
know this. Now have we propofed unto mankind, in this Koran, every
kind of parable; that they may be warned : an Arabic Koran, wherein there
is no crookednefs b; that they may fear God. God propoundeth as a parable
a man who hath feveral companions which are at mutual variance, and a man
who committeth himfelf wholly to one perfon c : fhall thefe be held in equal
comparifon ? God forbid ! But the greater part of therti do not underftand.

Verily thou, O Mohammed , fhalt die, and they alfo fhall die : and ye fhall
debate the matter d with one another before your Lord, at the day of refur-
redtion. * Who is more unjuft than he who uttereth a lie concerning God, XXIV-
and denieth the truth, when it cometh unto him ? Is there not a dwelling pro¬
vided in hell for the unbelievers ? But he who bringeth the truth, and giveth
credit thereto % thefe are they who fear God ; they fhall obtain whatever they
fhall defire, in the fight of their Lord : this fhall be the recompenfe of the
righteous : that God may expiate from them the very worft of that which they

C c c 2 have

Who fhall fcreen himfelf with his face , &c.] d Te fhall debate the matter , &c.] For the
For his hands fhall be chained to his neck, and prophet will reprefent his endeavours to reclaim
lie fhall not be able to oppofe any thing but his them from idolatry, and their obflinacy : and
face to the fire 1 . they will make frivolous excufes ; as that they

b Wherein there is no crookednefs ;] i. e. No obeyed their chiefs, and kept to the religion of
contradi&ion, defe£l, or doubt- their fathers, f<r

c God propoundeth as a parable , &c.] This c He who bringeth the truth , and giveth credit
paffage reprefents the uncertainty of the idola- thereto ;] i. e. Moham?ned and his followers :
ter, who is diftra£ted in the fervice of different fome fuppofe that by the latter words Abu Beer
mailers; and the fatisfa&ion of mind which at- is particularly intended, becaufe he alferted the
tends the worfhipper of the only true God prophet’s veracity in refpett to his journey to

heaven.

1 Idem.

* Idem .

3 Idem.

380 Al KORAN. Chap. 39.

have wrought, and may render them their reward according to the utmoft
merit of the good which they have wrought. Is not God a fufficient proieffor
of his fervant? yet they will attempt to make thee afraid of the falfe dei¬
ties which they worJJoip befides God *. But he whom God fhall caufe to err
filial 1 have none to direct him: ^nd he whom God fhall diredt, fhall have none
to miilead him. Is not God mod mighty, able to avenge ? If thou afk
them who hath created the heavens and the earth, they will furely anfwer,
God. Say, Do ye think therefore that the deities which ye invoke befides
God, if God be pleafed to afflict me, are able to relieve me from his affliction ?
or if he be pleafed to fhew mercy unto me, that they are able to with-hold his
mercy? Say, God is my fufficient fupport : in him let thofe put their truft,
who J'eek in whom to confide. Say, O my people, do ye adt according to your
Bate •, verily I will adt according to mine : hereafter fhall ye know on which of
us will be inflidted a punifhmenc that fhall cover him with fhame, and on whom
a lafting punifhmenc fhall fill. Verily we have revealed unto thee the book
of the Koran , for the injlruElion of mankind, with truth. Whofo fhall be
directed thereby * fhall be directed to the advantage of his own foul ; and whofo
fhall err, fhall only err againft the fame : and thou art not a guardian over
them. Goo taketh unto himfelf the fouls of men at the time of their death-,
and thofe which die not he alfo taketh in their fleepb : .and he with-holdeth thofe
on which he hath pafled the decree of death0, but fendeth back the others till
a determined period4. ’Verily herein are figns unto people who confider.
Have the Koreish taken idols for their intercefiors with God? Say, What,
although they have not dominion over any thing, neither do they underftand?
Say, Interceffion is altogether in the difpofal of God c : his is the kingdom
of heaven and earth ; and hereafter fhall ye return unto him. When the one
foie God is mentioned, the hearts of thofe who believe not in the life to come,
fhrink with horror : but when the falfe gods , which are worfhipped befides him,
are mentioned, behold, they are filled with joy. Say, O God, the creator
of heaven and earth, who knoweft that which is fecret, and that which is ma-
nifeft \ thou fhalt judge between thy fervants concerning that wherein they dis¬
agree.

a They will attempt to make thee afraid of their
falfe deities ;] The Koreijh ufed to tell Mohammed
that they feared their gods would do him fome
mifchief, and deprive him of the ufe of his
limbs, or of his reafon, becaufe he fpoke dis¬
gracefully of them. It is thought by fome that
this paffage was verified in Khdled Ebn alWalid >
who being fent by Mohammed to demolifh the
idol alUzza , was advifed by the keeper of her
temple to take heed what he did, becaufe the
goddefs was able to avenge herfelf feverely : but
he was fo little moved at the man’s warning,
that he immediately ilept up to the idol, and
broke her nofe. To fupport the latter explica¬
tion, they fay, that what happened to Khdled is

attributed to Mohammed, becaufe the former was
then executing the prophet’s orders 1 . A cir-
cumflance not much different from the above-
mentioned, is told of the demolition of Allat 2 .

h And the fouls which die not , he taketh in
their Jleep ;] That -is, feemingly, and to out¬
ward appearance ; fleep being the image of death.

c He with-holdeth thofe on which he hath faffed
the decree of death ,*] Not permitting them to
return again into their bodies.

d But fendetb back the others ;] viz. Into their
bodies, when they awake 3.

0 Interceffion is altogether in the difpofal of
God :] For none can or dare prefume to inter¬
cede with him, unlefs by his permiifion.

1 Idem »

V \ Gacnier. Not. in Abu If Fit. Mob . p. 127.

3 ,^/Bbidawi.

At KORAN.

agree.

If thofe who a£t unjuftly were mafters of whatever is in the earth, and
as much more therewith, verily they would give it to ranfom themfelves from
the evil of the punishment, on the day of refurredtion : and there fhali appear
unto them, from God, terrors which they never imagined ; and there Shall
appear unto them the evils of that which they Shall have gained ; ’and that
which they mocked at Shall encompafs them'. When harm befalleth man,
he calleth upon us •, yet afterwards, when we have bellowed on him favour
from us, he faith, I have received it merely becaufe of God' s knowledge
of my deferts a. On the contrary, it is a trial ; but the greater part of
them know it not. Thofe who were before them, faid the fame b : but that
which they had gained, profited them not; and the evils which they had de-
ferved, fell upon them. And whoever of thefe Meccans Shall have acted
unjuftly, on them like wife Shall fall the evils which they lhall have deferred c ;
neither Shall they frustrate the divine vengeance. Do they not know that God
beftoweth provifion abundantly on whom he pleafeth, and is Sparine unto whom
he pleafeth ? Verily herein are Signs unto people who believe. Say,°0 my Ser¬
vants who have tranfgrefted againft your own fouls, defpair not of the mercy
of God : feeing that God forgiveth all finsd ; for he is gracious and merciful.
And be turned unto your Lord, and refign yourfelves unto him, before the
threatened punishment overtake you; for then ye Shall not be helped.

And

inftruhiions

your Lord, before the punishment come Suddenly upon you, and ye perceive
not the approach thereof ; and a foul fay, Alas ! for that I have been negligent
in my duty to God ; verily I have been one of the fcorners : or Say, If God
had directed me, verily I had been one of the pious : or fay, when it feeth
the prepared punishment, If I could return once more into the -world , I would

« ^ f /f IT ^ ^ M

become one of the righteous.

fhali anfwer , My figns came unto

thee heretofore, and thou didft charge them with falShood, and waft puffed
up with pride ; and thou becameft one of the unbelievers. On the day of
refurredlion thou Shalt fee the faces of thofe who have uttered lies concern¬
ing God, become black : is there not an abode prepared in hell tor the arro-

u A

place of Safety : evil Shall not touch them, neither Shall they be grieved.
God is the creator of all things, and he is the governour of all things. His are
the keys of heaven and earth : and they who believe not in the figns of God,
they Shall periSh. Say, Do ye therefore bid me to worShip other than God,
O ye fools ? Since it hath been Spoken by revelation unto thee, and alfo unto
the prophets who have been before thee, faying. , Verily if thou join any part¬
ners with God, thy work will be altogether unprofitable, and thou Shalt cer¬
tainly

were punifhed with a fore famine for {even
years, and had the brave ft of their warriors cur.
off at the battle of Be dr *.

d G od forgiveth all Jins ;] To thofe who fin-
cerely repent, and profefs his unity : for the fins
of idolaters will not be forgiven 3 .

3 See p. 1 1 . not. c.

a Becaufe of God’s knozvlcdge of my deferts ;]
Or by means of my own wifdom.

b ihofe who were before them , faid the fame ;]
As did Karun in particular 1 .

c On them fall fall the evils they have de¬
fer ved As it happened accordingly: for they

1 See chap. 28. p. 323.

2 Al Beidawi.

382

Al KORAN.

Chap. 39.

tainly be one of thofe who perifh : wherefore rather fear God, and be one
of thofe who give thanks. But they make not a due eftimation of God3-
fince the whole earth Jhall be but his handful, on the day of refurredtion ; and
the heavens jhall be rolled together in his right hand. Praife be unto him ! and
far be he exalted above the idols which they affociate with him! The trumpet
{hall be founded b, and whoever are in heaven, and whoever are on earth fliall
expire ; except thofe whom God fhall pleafe to exempt from the co7nmon fatec.
Afterwards it fhall be founded again ; and behold, they fhall arife and look
up. And the earth fhall fhine by the light of its Lord : and the book
fhall be laid open d, and the prophets and the martyrs fhall be brought as wit-
iiejfes •, and judgment fliall be given between them with truth, and they fhall
not be treated unjuflly. And every foul fliall be fully rewarded, according
to that which it fliall have wrought ; for he perfectly knoweth whatever they
do. And the unbelievers fhall be driven unto hell by troops, until, when
they fliall arrive at the fame, the gates thereof fhall be opened: and the

keepers thereof0 fhall fay unto them, Did not apoftles from among you come

unto you, who rehearfed unto you the flgns of your Lord, and warned you
of the meeting of this your day ? They fhall anfwer, Yea : but the fentence
of eternal punifhment hath beenjuftly pronounced on the unbelievers f. It fhall
be faid unto them , Enter ye the gates of hell, to dwell therein forever;
and miferable fhall be the abode of the proud ! But thofe who fliall have
feared their Lord, fhall be conducted by troops towards paradife, until
they fliall arrive at the fame : and the gates thereof fliall be ready fee open ;
and the guards thereof fhall fay unto them. Peace be on you ! ye have been
good : wherefore enter ye into paradife , to remain therein forever. And they
Jh a 1 1 anfwer, Praife be unto God, who hath performed his promife unto us,
and hath made us to inherit the earth s, that we may dwell in paradife where-
ever we pleafe ! How excellent is the reward of thofe who work righteoufnefs !
And thou fhalt fee the angels going in proceffion round the throne, cele¬
brating

a See chap. 6. p. 108. not. b.
b The trumpet Jhall be founded ;] The fir ft
time, fays Al Beidacvi ; who confequently flip-
pofes there will be no more than two blafts,
(and two only are diftin<ftly mentioned in the
Koran,) tho’ others fuppofe there will be three1.

c Except thofe whom God Jhall pleafe to ex¬
empt, See.'] Thefe, Tome fay, will be the angels
Gabriel , Michael , and Ifrafil, and the angel of
death, who yet will afterwards all die, at the
com mind of God z; it being the conftant opi¬
nion of the Mohammedan do&ors, that every
foul, both of men, and of animals, which live
either on I.ind, or in the fea, and of the angels
alfo, mult neccflarily t.ifte of death 3 : others
-fuppofe thofe who will be exempted are the
angels who bear the throne of God4; or

1 See the Prel. Difc . §. IV. p. 83. 2 -^/Be

Mfs, p. 266. 4 A l Beidawi. * Jali

the black-eyed damfels, and other inhabitants of
paradife

The fpace between thefe two blafts of the
trumpet will be forty days, according to
Yabya and others ; there are fome, however,
who fuppofe it will be as many years 6.
d See the Prelim. Difc. §. IV. p. 87.
c See c. 74, and the Prelim. Difc. IV. p. 92.
f The fentence of eternal punifhment hath been
juflly pronounced on unbelievers 5] See chap. 7. p.
1 18, chap. 1 1. p. 187, &c. It feems as if the
damned, by thefe words, attributed their ruin to
God’s decree of predefti nation.

g And hath made us to inherit the earth ;] This
is a metaphorical expreflion, reprefenting the
perfect fecurity, and abundance, which the
blefTed will enjoy in paradife.

idawj, Yahya. 3 V. Pocock. not. in Port.
alo’ddin. 6 See the Prel. Difc. ubi ftp.

Chap. 40. Al KORA JVl 383

brating the praifes of their Lord : and judgment fhaH be given between
them with truth; and they fhall fay, Praife be unto God, the Lord of

all creatures !

CHAP. XL.

bititled , The true Believer a ;

revealed at Mecca.

In the name of the mofl merciful God.

H. Mb. The revelation of this book is from the mighty, the wife God ;

the forgiver of fin, and the accepter of repentance ; fevere in punifhing ;
long fuffering. There is no God but he : before him Jhall he the general affem-
bly at the laft day. None difputeth againft the figns of God, except the un¬
believers : but let not their profperous dealing in the land c deceive thee with
vain allurement. The people of Noah, and the confederated infidels which
were after them, accufed their refpeffive prophets of impofture before the fe ;
and each nation hatched ill defigns againfl: their apoftle, that they might get
him into their power ; and they difputed with vain reafoning, that they might
thereby invalidate the truth : wherefore I chaftifed them ; and how fevere
was my punifhment ! Thus hath the fentence of thy Lord juftly palled on
the unbelievers ; that they Jhall be the inhabitants of hell fire. The angels
who bear the throne of God , and thofe who ft and about it d, celebrate the
praife of their Lord, and believe in him ; and they ask pardon for the true
believers, faying , O Lord, thou encompafieft all things by thy mercy and
knowledge ; wherefore forgive thofe who repent, and follow thy path, and
deliver them from the pains of hell : O Lord, lead them alfo into gardens of
eternal abode, which thou haft promifed unto them, and unto every one who
fhall do right, of their fathers, and their wives, and their children for
thou art the mighty, the wife God. And deliver them from evil; for
whomfoever thou fhalt deliver from evil on that day, on him wile thou ihew
mercy ; and this will be great falvation. But the infidels, at the day of
judgment , fhall hear a voice crying unto them. Verily the hatred of God to~
wards you is more grievous than your hatred towards yourfelves : fince ye
were called unto the faith, and would not believe. They fhall fay, O

Lord,

a This title is taken from the paflage wherein
mention is made of one of Pharaoh' s family,
who believed in Mofes.

b See the Prel. Difc. §. III. p. 59, &c.
c Their profperous denting in the land ;] By
trading into Syria and Taman. See chap. 3. p.

59. rot. b.

d The angels who bear the throne, and Jland
about it ;] Thel'e are the Cherubim, the highell
order of angels, who approach neared to God’s
prefence 1 .

1 Al Beidawi,

384 & KORAN. Chap. 40.

Lord, thou haft given us death twice, and thou haft twice given us life*,
and we confefs our fins : is there therefore no way to get forth from this fire?
And it Jhall he anfwered them. This hath befallen you , for that when one God
was preached unto you, ye believed not ; but if a plurality of gods had been
a floriated with him, ye had believed : and judgment belongeth unto the
high, the great God. It is he who iheweth you his figns, and fendeth
down food unto you from heaven: but none will be admonifhed, ex¬
cept he who turneth himfelf unto God. Call therefore upon God, exhibit¬
ing your religion pure unto him, although the infidels be averfe thereto.
He is the Being of exalted degree, the pofleflor of the throne ; who fendeth
down the fpirit, at his command, on fuch of his fervants as he pleafeth;
that he may warn mankind of the day of meeting b, the day whereon they
fhall come forth out of their' graves, and nothing of what concerneth them
f la all be hidden from God. Unto whom will the kingdom belong on that
day ? Unto the only, the almighty God. On that day fhall every foul be
rewarded according to its merits : there fall be no injuftice done on that day*
Verily God will be fwift in taking an account. Wherefore warn them, 0
prophet, of the day which fhall fuddenly approach ; when mens hearts Jhall
come up to their throats, and ftrangle them. The ungodly fhall have no
friend or intercellor who fhall be heard. God will know the deceitful eye,
and that which their breafts conceal ; and God will judge with truth : but
the falfe gods which they invoke, befides him, fhall not judge at all •, for
God is he who heareth and feeth. Have they not gone through the earth,
and feen what hath been the end of thofe who were before them ? They were
more mighty than thefe in ftrength, and left more confiderable footfteps of
their power in the earth : yet God chaftifed them for their fins, and there was
none to protedt them from God. This they fufifcred, becaufe their apoftles
had come unto them with evident figns, and they difbelieved : wherefore God
chaftifed them ; for he is ftrong, and fevere in punifhing. We heretofore
fent Moses with our figns and manifeft power, unto Pharaoh, and
Ham an, and Karun ; and they faid. He is a forcerer, and a liar. And
when he came unto them with the truth from us, they faid, Slay the fons of
thofe who have believed with him, and fave their daughters alive c: but the
ftratagem of the infidels was no other than vain. And Pharaoh faid, Let

♦

1 Thou baft given us death twice, and haft twice revivals to be thofe of the fepulchre and the
given us life ;] Having firfl created us in a ftate refurr e£tion 3 .

of death, or void of life and fenfation, and then h The day of meeting ;] When the Creator and
given life to the inanimate body 1 ; and after- his creatures4, the inhabitants of heaven and of
wards caufcd us to die a natural death, and raifed earth, the falfe deities and their wor/hippers,
us again at the reftirre&ion. Some underftand the oppreffor and the oppreffed, the labourer
the firll death to be a natural death, and the fe- and his works, fhall meet each other *.
cond that in the fepulchre, after the body fliall c Slay their fans, and fave their daughters
have been there raifed to life in order to be ex- alive ;] i. e. Purfue the refolution which has
anpjned 2 5 and confequently fuppofe the two been formerly taken, and execute it more ftri&ly

for the future. See chap. 7. p. 130. not. b.

1 See chap. 2. p. 4. 2 See Prel. Difc. §. IV. p. 76, isc. * Al Beid. Jallai..

* See chap. 6. p. lor. * Al Beid. Jallal.

Chap. 40. Al KORAN 385

me alone, that I may kill Moses * ; and let him call upon his Lord : verily
I fear left he change your religion, or caufe violence to appear in the earth b.
And Moses faid unto his people. Verily I have recourfe unto my Lord, and
your Lord, to defend me againft every proud perfon, who believeth not in
the day of account. And a man who was a true believer, of the family of
Pharaoh c, and concealed his faith, faid, Will ye put a man to death, be-
caufe he faith, God is my Lord *, feeing he is come unto you with evident
figns from your Lord ? If he be a liar, on him will the ■punijhnient of his fallhood
light ; but if he fpeaketh the truth, fome of thofe judgments with which he
threateneth you, will fall upon you : verily God diredteth not him who is a tranf-
greflor, or a liar. O my people, the kingdom is yours this day •, and ye are con-
fpicuous in the earth : but who fhall defend us from the fcourge of God, if it
come unto usd? Pharaoh faid, I only propofe to you what I think to he moft
expedient: and I guide you only into the right path. And he who had be¬
lieved, faid, O my people, verily I fear for you a day like that of the con¬
federates againft the prophets in former times •, a condition like that of the
people of Noah, and the tribes of Ad, and Thamud, and of thofe who have
lived after chem : for God willeth not that any injuftice be done unto his fer-
vants. O my people, verily I fear for you the day whereon men fhall call
unto one another e ; the day whereon ye fhall be turned back from the tribunal ,
and driven to hell : then fhall ye have none to protedt you againft God. And
he whom God fhall caufe to err, fhall have no diredtor. Joseph came
unto you, before Moses , with evident figns ; but ye ceafed not to doubt of
the religion which he preached unto you, until, when he died, ye faid, God
will by no means fend another apoftle, after him. Thus doth God caufe
him to err, who is a tranfgreffor, and a fceptic. They who difpute againft
the figns of God, without any authority which hath come unto them, are in
great abomination with God, and with thofe who believe. Thus doth God
i'eal up every proud and ftubborn heart. And Pharaoh (aid, O Hamah,
build me a tower, that I may reach the tradls, the tradls of heaven, and
may view the God of Moses f * for I verily think him to be a liar. And thus
the evil of his work was prepared for Pharaoh, and he turned afide from the
right path : and the ftratagems of Pharaoh ended only in lofs. And he
who had believed, faid, O my people, follow me : I will guide you into the
right way. O my people, verily this prefent life is but a temporary enjoy-

D d d ment ;

* Let me alone, that I may kill Mofes ;] For
they advifed him not to put Mofes to death, left
it Ihould be thought he was not able to oppofe
him by dint of argument *.

b Or caufe violence to appear in the earth.']
By railing of commotions and feditions, in order
to introduce his new religion.

c A true believer of the family of Pharaoh,
(5V.] This feems to be the fame perfon who is
mentioned, chap. 28. p. 318.

d See the fpeech of Gamaliel to the Jetoifh
Sanhedrim, when the apoftles were brought be¬
fore them 2.

c <The day whereon men fhall call unto one ano¬
ther ;] i. e. The day of judgment; when the
inhabitants of paradife, and of hell, fhall enter
into mutual difcourfe : when the latter lhall call
for help; and the fcducers, and the feduced, fhall
call: the blame upon each other 3.
f See chap. 28. p. 320.

2 Acts v. 38, 39.*"

1 ^/Bsidawi.

3 Al Beid. Jallallo’ddjn.

Al KORA N Chap. 40.

♦

ment •, but the life to come is the manfion of firm continuance. Whoever work-
eth evil, fhall only be rewarded in equal proportion to the fame : but whoever
worketh good, whether male or female, and is a true believer, they fhall
enter paradife ; they fhall be provided for therein fuperabundantly. And, O
my people, as for me, I invite you to falvation •, but ye invite me to hell
fire : ye invite me to deny God, and to aflociate with him that whereof I
have no knowledge ; but I invite you to the rnoffc mighty, the forgiver of
fins. There is no doubt but that the falfe gods to which ye invite me, de-
Yerve not to be invoked, either in this world or in the next ; and that we muff:
return unto God ; and that the tranfgreffors fhall be the inhabitants of hell
fire : and ye fhall then remember what I fay unto you. And I commit my
affair unto God : for God regardeth his fervants. Wherefore God delivered
him from the evils which they had deviled ; and a grievous punifhment en-
compaffed the people of Pharaoh3. They fhall be expofed to the fire of
hell morning and evening b : and the day whereon the hour of judgment fhall
come, it pall he faid unto thetn , Enter, O people of Pharaoh, into a moft
fevere torment. And think on the time when the infidels fhall difpute together
in hell fire ; and the weak fhall fay unto thofe who behaved with arrogance %
Verily we were your followers : will ye, therefore, relieve us from any part
of this fire? Thofe who behaved with arrogance fhall anfwer, Verily we are
all doomed to fnjfer therein : for God hath now judged between his fervants.
And they who Jhall he in the fire, fhall fay unto the keepers of hell d. Call ye
on your Lord, that he would eafe us, for one day, from this punifhment.
They fhall anfwer, Did not your apoftles come unto you with evident proofs ?
They fhall fay, Yea. The keepers fhall reply. Do ye therefore call on God :
but the calling of the unbelievers on him fhall be only in vain. Wewillfurely
afiift our apoftles, and thofe who believe, in this prefent life, and on the day
whereon the witnefies fhall ftand forth : a day, whereon the excufe of the un¬
believers fhall not avail them ; but a curfe fijall attend them, and a wretched
abode. We heretofore gave unto Moses a direction : and we left as an inhe¬

ritance unto the children of Israel the
an admonition to men of underftanding.

>ok of the law
Wherefore do

a direction, and
thou, O prophet ,

bear the infults of the infidels with patience ; for the promife of God is true :
and ask pardon for thy fault * j and celebrate the praife of thy Lord, in

a A grievous punijhment encompaffcd the people of
Pharaoh ;] Some are of opinion that thofe who
were lent by Pharaoh to feize the true believer,
hi.s kinlman, are the perfons more particularly
meant in this place : for they tell us, that the
faid believer fled to a mountain, where they
found him at prayers, guarded by the wild beafts,
which ranged thcmfclves in order about him ;
and that his purfuers thereupon returned in a
great fright to their mailer, who put them to
death for not performing his command x.

b They jhali be expofed to hell fire morning and

evening ;] Some expound thefe words cf the pre¬
vious punifhment they are doomed to fufFer, .ac¬
cording to a tradition of Ebu MafiiJ ; which in¬
forms us, that their fouls are in the crops ot
black birds, which are expofed to hell fare every
morning and evening until the day of judg¬
ment 2.

c See chap. 14. p. 207. not. a.

d Sec chap. 74.

c Ash pardon for thy fault;] In being too back¬
ward and negligent in advancing the true religi¬
on, for fear of the infidels

1 Al Beidawi.

a Idem.

3 Idem.

Chap. 40. Al KORAN 387

the evening and in the morning. As to thofe 'who impugn the figns of God,
without any convincing proof which hath been revealed unto them, there is
nothing but pride in their breafts a ; but they fhall not attain their defire:
wherefore fly for refuge unto God ; for it is he who heareth and feeth. Verily
the creation of heaven and earth is more confiderable than the creation of man :
but the greater part of men do not underftand. The blind and the feeing fhall
not be held equal ; nor they who believe and work righteoufnefs, and the evil¬
doer : how few revolve thefe things in their mind ! The l aft hour will furely
come •, there is no doubt thereof: but the greater part of men believe it not.
Your Lord faith. Call upon me; and I will hear you : but they who proudly
difdain my fervice, fhall enter with ignominy into hell. It is God who hath
appointed the night for you to take your reft therein, and the day to give
you light : verily God is endued with beneficence towards mankind ; but the
greater part of men do not give thanks. This is God, your Lord ; the
Creator of all things : there is no God befides him : how therefore are ye
turned afi.de fro?n his worfhip ? Thus are they turned afide, who oppofe
the figns of God. It is God who hath given you the earth for a liable
floor, and the heaven for a cieling : and who hath formed you, and made
your forms beautiful ; and feedeth you with good things. This is God,
your Lord. Wherefore blefied be God, the Lord of all creatures ! He is
the living God : there is no God but he. Wherefore call upon him, ex¬
hibiting unto him the pure religion. Praife be unto God, the Lord of all
creatures ! Say, Verily I am forbidden to worfhip the deities which ye in¬
voke, befides God, after that evident proofs have come unto me from my
Lord ; and I am commanded to refign myfelf unto the Lord of all creatures.
It is he who firft created you of dull, and afterwards of feed, and afterwards
of coagulated blood ; and afterwards brought you forth infants out of your
mothers wombs : then he per mitt eth you to attain your age of full ftrength,
and afterwards to grow old men, (but fome of you die before that age ,) and
to arrive at the determined period of your life b ; that peradventure ye may
underftand. It is he who giveth life, and cauleth to die : and when he de-
creeth a thing, he only faith unto it. Be, and it is. Doft thou not obferve
thofe who difpute againft the figns of God, how they are turned afide from
the true faith ? They who charge with falfhood the book of the Koran , and
the other feriptures and revealed dodlrines which we fent our former apoftles to
preach, fhall hereafter know their folly ; when the collars fhall be on their
necks, and the chains by which they fhall be dragged into hell : then. fhall they
be burned in the fire. And it fhall be faid unto them, Where are the gods
which ye afiociated, befides God ? They fhall anfwer. They have with-

D d d 2 drawn

a As to thofe who impugn the figns of God, &c.] This man is not our lord , but the Meflias the fon
This fentence may be underftood generally ; tho’ of David, whofe kingdom will be extended over
it was revealed on account of the idolatrous fen and land1.

Mac cans y or of the Jczus, who faid of Mohammed, b See chap. 22. p. 274,

1 Idem*

388. Al KORAN. Chap. 40.

drawn themfelves from us : yea, we called on nothing * heretofore. Thus doth
God lead the unbelievers into error. This hath befallen you , for that ye rejoiced
infolently on earth, in that which was falfe ; and for that ye were elated with
immoderate joy. Enter ye the gates of hell, to remain therein for ever : and
wretched fiall be the abode of the haughty ! Wherefore perfevere with pa¬
tience, 0 Mohammed ; for the promife of God is true. Whether we caufe
thee to fee any part of the punifhment with which we have threatened them,
or whether we caufe thee to die before thou fee it before us fhall they be
afiembled at the laft day. We have fent a' great number of apoftles before
thee b •, the hiftories of forne of whom we have related unto thee, and the
hijiories of others of them we have not related unto thee : but no apoftle
had the power to produce a fign, unlefs by the permifTion of God. When
the command of God, therefore, fhall come, judgment fhall be given with
truth ; and then fhall they perifli who endeavour to render the figns of God
of no effedh It is God who hath given you the cattle, that ye may ride
on fome of them, and may eat of others of them ; (ye alfo receive other
advantages therefrom c •,) and that on them ye may arrive at the bufinefs
propofed in your mind: and on them are ye carried by land , and on fhips by
fea. And he fheweth you his figns ; which, therefore, of the figns of Goo,
will ye deny ? Do they not pafs through the earth, and fee what hath been
the end of thofe who were before them ? They were more numerous than
thefe, and more mighty in ftrength, and left more confiderable monuments of
their power in the earth : yet that which they had acquired, profited them not.
And when their apoftles came unto them with evident proofs of their miff on ,
they rejoiced in the knowledge which was with them d : but that which they
mocked at, encompafied them. And when they beheld our vengeance, they
faid. We believe in God alone, and we renounce the idols which we affociated
with him : but their faith availed them not, after they had beholden our ven¬
geance. 'This was the ordinance of God, which was formerly obferved in
refpedl to his fervants : and then did the unbelievers perifh.

CHAP.

» We called on nothing ;] Seeing an idol is no
rhing in the world x.

b See the Prelim. jDifc. §. IV. p. 75.
c See chap. 16. p. 215.

d They rejoiced in the knowledge which was with
them ;] Being prejudiced in favour of their own
erroneous do&rines, and defpifing theinftruftions
of the prophets.

1 Idem .

Chap. 41.

Al KORAN.

3s9

CHAP. XLI.

Intitled, Are diftindtl y explained a ; revealed at Mecca.

In the name of the moft merciful God.

H. M b. ‘This is a revelation from the moft Merciful : a book the verfes

whereof are diftindftly explained c, an Arabic Koran, for the inftruc-
tion of people who underftand ; bearing good tidings, and denouncing
threats : but the greater part of them turn afxde, and hearken not thereto.
And they fay. Our hearts are veiled from the dottrine to which thou invited
us j and there is a deafnefs in our ears, and a curtain between us and thee :
wherefore a£t thou, as thou Jhalt think fit ; for we fhall act according to our
own fentiments. Say, Verily I am only a man like you. It is revealed unto
me that your God is one God : wherefore diredt your way ftrait unto him ;
and afk pardon of him for what is pafl. And woe he to the idolaters •, who
give not the appointed alms, and believe not in the life to come! But as to
thofe who believe, and work righteoufnefs •, they fhall receive an eve rl a ding
reward. Say, Do ye indeed difbelieve in him who created the earth in two
days d ; and do ye fet up equals unto him ? He is the Lord of all creatures.
And he placed in the earth mountains firmly rooted% rifing above the fame : and
he bleffed it ; and provided therein the food of the creatures clefigned to
he the inhabitants thereof, in four days equally, for thofe who afks. Then
he fet his mind to the creation of heaven ; and it was fmoke h : and he faid
unto it, and to the earth. Come, either obediently, or againft your will.
They anfwered. We come, obedient to thy command. And he formed them

into

a Some intitle this chapter Worjhip , or Adora¬
tion, becaufe the infidels are herein commanded
to forfake the worfhip of idols, and to worfhip
God : but the 32 d chapter bearing the fame
title, that which we have here prefixed is, for
diftin£tion, generally ufcd.

b See the Prelim. Difc. §. III. p. 59, &c.
c See chap. 11. p.175. not. d.
u In two days;] viz • The two firft days of
the week 1 .

c See chap. 16. p. 215.

f In four days ;] That is, including the two
former days wherein the earth was created.

g Equally , for tbofe who ask ;] /. e . For all,
in proportion to the necehity of each, and as

their feveral appetites require. Some refer the
word fawaan , here tranflated equally , and which
alfo fignifies compleatly , to the four days ; and
fuppofe the meaning "to be, that God created
thefe things in juft fo many intire and compleat
days 2.

h It was fmoke ;] Or darknefs. Al Zamakbjbari
fays this fmoke proceeded from the waters
under the throne of God, (which throne was
one of the things created before the heavens
and the earth,) and rofe above the water ; that
the water being dried up, the earth was formed
out of it, and the heavens gut of the fmoke
which had mounted aloft.

1 Jallalo’ddin.

a Idem , v#Beidawj.>

39° Al KORAN, Chap. 4.1.

into feven heavens, in two days3-, and revealed unto every heaven its office.
And we adorned the lower heaven with lights, and placed therein a guard of
angels h. This is the difpofition of the mighty, the wife God. If t/Je
Meccaks withdraw from thefe inftruClions , fay, I denounce unto you a fudden
deftruftion, like the deftrubtion of Ad and Thamud. When the apoftles
came unto them before them and behind them0, faying, Worfhip God alone;
they anfwered, If our Lord had been pleafed to fend meffengers , he had
iurely fent angels : and we believe not the meffage with which ye are fent.
As to the tribe of Ad, they behaved infolently in the earth, without reafon, and
laid. Who is more mighty than we in ftrength ? Did they not lee that God,
who had created them, was more mighty than they in ftrength? And they
knowingly rejected our figns. Wherefore we fent againft them a piercing
wind, on days of ill luckd, that we might make them tafte the punifhment
of fhame in this world : but the punifhment of the life to come will be more
fiiameful ; and they fhall not be protected therefrom. And as to Thamud,
we directed them ; but they loved blindnefs better than the true direction:
wherefore theterrible noife of an ignominious punifhment affailed them, for that
which they had deferved ; but we delivered thofe who believed, and feared Godc.
And warn them of the day, on which the enemies of God fhall be gathered to¬
gether unto hell fire, and fhall march in diftiruft bands ; until, when they fhall
arrive thereat, their ears, and their eyes, and their (kins fhall bear witnefs againft
them of that which they fhall have wrought. And they fhall lay unto their
Ikins, Wherefore do ye bear witnefs againft us? They fhall anfwer, God
hath caufed us to fpeak, who giveth fpeech unto all things : he created you
the firft time ; and unto him are ye returned. Ye did not hide your felves,
while ye finned, fo that your ears, and your eyes, and your fkins could not
bear witnefs againft youf: but ye thought that God was ignorant of many
things which ye did. This was your opinion, which ye imagined of your
Lord: it hath ruined you; and ye are become loft people. Whether they
bear their torment, hell fire fhall be the\r abode ; or whether they beg for
favour, they fhall not obtain favour. Arid we will give them the devils to be
their companions ; for they drefled up for them thefalfe notions which they enter¬
tained of this prefent world, and of that which is to come ; and the fentence

juftly

n In tzvo days ;] viz. On the fifth and fixth
days of the week. It is faid the heavens were
created on Thurfday , and the fun, moon, and
ftars on Friday ; in the evening of which laft
day Adam was made 1 .

D Sec chap. 15. p. 21 1 .

c Before them and behind them ;] That is, on
every fide ; perfuading and urging them conti¬
nually, and by arguments drawn from paft ex¬
amples, and the expe&ation of future rewards
or punifhmcnts.

d On days of ill luck;] It is faid that this
wind continued from We due f day to Wednejday

inclufive, being the latter end of the month
Sbazvdl ; and that a Wednefday is the day where¬
on God fends down his judgments on a wicked
people

c See chap. 7. p. 124, £3 V.

f Ye did not hide your felves fo that your ears9
and your eyes , and your skins could not bear wit -
nefs againft you ;] /. e. Ye hid your crimes from
men, little thinking that your very members,
from which ye could not hide- them, would rife
up as witnefles againft you.

1 Idem .

z Al Beidawj;

Chap. At i

Al KORAN'.

39i

iuftly fitteth them, which was formerly pronounced on the nations of genii and
men who were before them •, for they perifhed. The unbelievers fay. Hearken
not unto this Koran : but ufe vain difcourfe1 during the reading thereof ; that
ye may overcome the voice of the reader by your feoffs and laughter. Wherefore
we will lurely caufe the unbelievers to talte a grievous punifhment, and we
will certainly reward them for the evils which they (hall have wrought. This
fall be the reward of the enemies of God, namely , hell fire ; therein' is pre¬
pared for them an everlafting abode, as a reward for that they have wittingly
rejected our figns. And the infidels fhall fay in hell , O Lord, fhew us the two
who feduced us, of the genii and men b, and we will caft them under our feet,
that they may become moft bafe and defpicable. As for thofe who fay. Our
Lord is God, and who behave uprightly •, the angels fhall defeend unto them c,
and fhall fay , Fear not, neither be ye grieved ; but rejoice in the hopes of
paradife, which ye have been promifed. We are your friends in this life, and
in that which is to come : therein lhall ye have that which your fouls lhall
defire, and therein lhall ye obtain whatever ye fihall afk for •, as a gift from a

gracious.

and merciful God.

Who fpeaketh better than he who inviteth un¬
to God, and worketh righteoufnefs, and faith, I am a Moflem ? Good and
evil fhall not be held equal. Turn away evil with that which is better ; and
behold, the man between whom and thyfelf there was enmity, Jhall become ,
as it were, thy warmeft friend : but none fhall attain to this perfection, except
they who are patient ; nor lhall any attain thereto, except he who is indued
with a great happinefs of temper. And if a malicious fuggeftion be offered
unto thee from Satan, have recourfe unto God for it is he who heareth
and knoweth. Among the figns of his power are the night, and the day, and
the fun, and the moon. Worlhip not the fun, neither the moon : but wor-
IhipGoD, who hath created them ; if ye ferve him. But if they proudly dif-
dain his fcrvice ; verily the angels, who are with thy Lord, praife him night
and day, and are not wearied. And among his figns another is, that thou
leeft the land wafte : but when we fend down rain thereon, it is ftirred and
fermenteth. And he who quickeneth the earth, will lurely quicken the dead •,
for he is almighty. Verily thofe who impioufiy wrong our figns, are not con¬
cealed from us. Is he, therefore, better, who fhall be call into hell fire, or
he who lhall appear fecure on the day of re fur reft ion ? Work that which ye
will : he certainly beholdeth whatever ye do. Verily they who believe notin the
admonition of the Koran, after it hath come unto them , Jhall one day be dif cover -
ed. It is certainly a book oi infinite value : vanity lhall not approach it, ei¬
ther from before* it, or from behind itd : it is a revelation from a wife God ,

whofe

Ufe vain difconrfe ;] Or, Talk aloud.
h The tzuo who feduced us, of the genii and
men ;] i. c. Thotc of either fpecies, who drew
us into fin and ruin. Some fuppofe that the
two more particularly intended here, are Eblis
and Caiir, the two authors of infidelity and mur¬
der 1 .

c The angels fall defeend unto them ;] Either
while they arc living on earth, to dilpofe their

minds to good, to preferve them from temp¬
tations, and to comfort them ; or at the hour
of death, to fupport them, in their lad agony ;
or at their coining forth from their graves, at
the refurreflion 2 .

Vanity jhall not approach it, cither front before
it, cr from behind it :] That is, It lhall not be
prevailed againlt, or t ruff rated by any means, or
in any refpedl whatever.

* Idem.

Idem, Jallalo’ddin.

Al KORAN.

whofe praife is juftly to be celebrated. No other is faid unto thee by the
infidels of Mecca , than what hath been formerly faid unto the apoftles be¬
fore thee : verily thy Lord is inclined to forgivenefs, and is alfo able to chaftife
feverely. If we had revealed the Koran in a foreign language % they had
furely faid, Unlefs the figns thereof be diftinCtly explained, we -will not receive
the fame : is the hook written in a foreign tongue, and the perfon unto whom it
is directed, an Arabian ? Anfwer, It is, unto thofe who believe, afureguide
and a remedy for doubt and uncertainly : but unto thofe who believe not, it i)
a thicknefs of hearing in their ears, and it is a darknefs which covereth them ;
thefe are as they who are called unto from a diftant place b. We heretofore
gave the book of the law unto Moses ; and a difpute arofe concerning the
fame : and if a previous decree had not proceeded from thy Lord, to ref
pite the oppofers of that revelation , verily the matter had been decided between
them, by the defiruflion of the infidels ; for they were in a very great doubt as
to the fame. He who doth right, doth it to the advantage of his own foul ;
and he who doth evil, doth it againft the fame : for thy Lord is not unjuft
XXV. towards his fervants. * Unto him is referved the knowledge of the hour of

judgment : and no fruit cometh forth from the knops which involve it ; nei¬
ther doth any female conceive in her womb, nor is fhe delivered of her bur¬
then, but with his knowledge. On the day whereon he fhall call them to him,
faying , Where are my companions which ye afcribed unto me ? they fhall an¬
fwer, We allure thee there is no witnefs of this matter among usc : and the
idols which they called on before, fhall withdraw themfelves from them ; and
they fliall perceive that there will be no way to efcape. Man is not wearied
with afking good ; but if evil befal him, he defpondeth, and defpaireth.
And if we caufe him to tafte mercy from us, after affliction hath touched him,
he furely faith. This is due to me on account of my deferts : I do not think
the hour of judgment will ever come ; and if I be brought before my Lord,
I fhall furely attain, with him, the .molt excellent condition. But we will
then declare unto thofe who fhall not have believed, that which they have
wrought; and we will furely caufe them to tafte a moft fevere punifhment. When
we confer favours on man, he turneth afide, and departeth without returning
thanks: but when evil toucheth him, he is frequent at prayer. Say, What
think ye ? if the Koran be from God, and ye believe not therein ; who will
lie under a greater error, than he who diflenteth widely therefrom ? Hereafter
we will fhew them our figns in the regions of the earth , and in themfelves d;
until it become manifeft unto them that this book is the truth. Is it not fuf-
'ficient for thee that thy Lord is witnefs of all things ? Are they not in a doubt
as to the meeting of their Lord at the refurrediion ? Doth not he encompafs
all things ?

CHAP.

a See chap. 16. p. 223, Sec. tnatter among us ;] For they fhall jdifclaim their

b Thefe are ns they who are called unto front a idols at the refurrettion.
diflant place ;] Being fo far off that they hear d We will fhew them our figtts in the regions of
not, or underhand not the voice of him who the earth , and in themfelves By the furprizing
calls to them. vi&ories and conquelts of Mohammedy and his

c They ftiall anfztiery There is no witnefs of this fuccefTors 1 .

1 Al BJlIDAWI.

Al KORA 1ST.

393

Chap. 42,

CHAP. XLII.

Intitled > Confultation a ; revealed at Mecca15.

In the name of the moft merciful God.

►

H. M. A. S. Kc. Thus doth the mighty, the wile God reveal his will

unto thee ; and in like ■ manner did he reveal it unto the prophets who were
before thee. Unto him belongeth whatever is in heaven, and in earth ; and he
is the high, the great God. It wanteth little but that the heavens be rent
in funder from above, at the awfulnefs of his majefty : the angels celebrate the
praife of their Lord, and afk pardon for thofe who dwell in the earth. Is not
God the forgiver of fins , the merciful ? But as to thofe who take other gods for
their patrons, befides him, God obferveth their actions : for thou art not a
fteward over them. Thus have we revealed unto thee an Arabic Koran, that
thou mayeft warn the metropolis of Mecca , and the Arabs who dwell round
about it ■, and mayeft threaten them with the day of the general affembly, of
which there is no doubt : one part Jhall then £<?■ placed in paradife, and another
part in hell. If God had pleafed, he had made them all of one religion : but
he leadeth whom he pleafeth into his mercy ; and the unjuft fhall have no pa¬
tron or helper. Do they take other patrons, befides him? whereas God is the
only true patron : he quiclteneth the dead •, and he is almighty. Whatever
matter ye difagree about, the decifion thereof appertaineth unto God. This
is God, my Lord : in him do I truft, , and unto him do I turn me ; the
Creator of heaven and earth : he hath given you wives of your own fpecies,
and cattle both male and female *, by which means he multiplied! you : there
is nothing like him ; and it is he who heareth and feeth. His are the keys of
heaven and earth: he beftoweth provifion abundantly on whom he pleafeth,
and he is fparing unto whom he pleafeth ; for he knoweth all things. He hath
ordained you the religion which he commanded Noah, and which we have
revealed unto thee, O Mohammed , and which we commanded Abraham,
and Moses, and Jesus d : faying , Obferve this religion, and be not divided therein.
The worfhip of one God , to which thou inviteft them, is grievous unto the un¬
believers : God will eledt thereto whom he pleafeth, and will diredt unto the
fame him who fhall repent. Thofe who lived in times paft were not divided
among themfelves, until after that the knowledge of God'S unity had come unto

E e e them ■,

* The title is taken from the verfe wherein b J dHalo' ddin excepts three verfes beginning
the believers are commended,, among other with thefe words. Say , I ask not of you, for this
things, for ufing deliberation in their affairs, and my preaching* any reward , &c.
consulting together in order to a£t for the bed. c See the Prel. Difc. §. III. p. 59,

Some, in lie ad of this word, prefix the five fmgle * See ibid. §. IV. p. 70, and 75.

letters with which the chapter begins.

394* Al K 0 R A TV. Chap. 4.2.

them *, through their own perverfenefs : and unlefs a previous decree had
paffed from thy Lord, to bear with them till a determined time, verily the
■matter had been decided between them, by the definition of the gain-fay ers .
They who have inherited the fcriptures after them % are certainly in a perplex¬
ing doubt concerning the fame fa. Wherefore invite them to receive the fire faith ,
and be urgenc with them, as thou haft been commanded ; and follow not their
vain defxres : and fay, I believe in all the fcriptures which God hath fent down ;
and I am commanded to eftablifh juftice among you : God is our Lord, and
your Lord : unto us will our works be imputed , and unto you will your works
be imputed: let there be no wrangling between us and you; for God will
affemble us all at the lafi day , and unto him fhall we return. _ As to thofe who
difpute concerning God, after obedience hath been paid him by receiving his
religion , their difputing J hall be vain in the light of their Lord ; and wrath
fhall fall on them, and they fhall fuffer a grievous punifhment. It is God
who hath fent down the fcripture with truth ; and the balance of true judg¬
ment: and what fhall inform thee whether the hour be nigh at hand? They
who believe not therein, wifh it to be haftened by way of mockery : but they
who believe dread the fame, and know it to be the truth. Are not thofe
who difpute concerning the lafi hour in a wide error? God is bounteous unto
his fervants : he provideth for whom he pleafeth ; and he is the ftrong, the
mighty. Whofo chufeth the tillage of the life to come c, unto him will we
give increafe in his tillage : and whofo chufeth the tillage of this world, we will
give him the fruit thereof ; but he fhall have no part in the life to come.
Have the idolaters deities which ordain them a religion which God hath not
allowed ? But had it not been for the decree of refpiting their punifhment to the
day of feparating the infidels from the true believers , judgment had been already
given between them : for the unjuft fhall furely fuffer a painful torment. On
that day thou Ihalt fee the unjuft in great terror, becaufe of their demerits ;
and the penalty thereof fhall fall upon them : but they who believe and do
good works, fhall dwell in the delightful meadows of paradife ; they fhall ob¬
tain whatever they fhalt defire, with their Lord. This is the greateft acqui-
fition. This is what God promifeth unto his fervants who believe and do
good works. Say, I afk not of you, for this my preaching , any reward, ex¬
cept the love of my relations : and whoever fhall have deferved well by one
good adtion, unto him will we add the merit of another acflion thereto ; for
God is inclined to forgive, and ready to reward. Do they fay, Mohammed
hath blafphemoufly forged a lye concerning God? If God pleafeth, he will
leal up thy heart d : and God will abfolutely aboliih vanity, and will eftablilh

the

a They zoho have inherited the fcriptures after
them ;] viz. The modern Jews and CbriJHans .

b Are in a doubt concerning the famed] Not
underflanding the true meaning, nor believing
the real doctrines thereof.

c IFhojo chufeth the tillage of the life to come ;]
Labouring here, to obtain a reward hereafter :
for what u Town in this world, will be reaped
In the next.

d If God pleafeth , he will feal up thy heart ;]
The meaning of thefe words is fomewhat ob-
feure. Some imagine they exprefs a detefta-
tion of the forgery charged on the prophet
by the infidels ; becaufe none could be capable
of fo wicked an adtion, but one whofe heart was
clofe fliut, and knew not his Lord : as if he'
had faid. Cod forbid that thou fhouldjl be fo void

C^AP. 42. Al KORAN. 395

the truth in his words * ; for he knoweth the innermoft parts of men's breafts.
It is he who accepteth repentance from his fervants, and forgiveth fins, and
knoweth that which ye do. He will incline his ear unto thofe who believe
and work righteoufnefs, and will add unto them above what they Jhall ask or
deferve , of his bounty : but the unbelievers (hall fuffer a fevere punifhment.
If God fhould beftow abundance upon his fervants, they would certainly be¬
have infolently in the earth : but he fendeth down by meafure unto every one
.that which he pleafeth ; for he well knoweth and feeth the condition of his fer¬
vants. It is he who fendeth down the rain, after men have defpaired thereof, \
and fpreadeth abroad his mercy ; and he is the patron, juftly to be praifed.
Among his figns is the creation of heaven and earth, and of the living crea¬
tures with which he hath replenifhed them both ; and he is able to gather them
together before his tribunal , whenever he pleafeth. Whatever misfortune be-
falleth you is fent you by God , for that which your hands have deferved *, and
yet he forgiveth many things : ye lhall not fruftrate the divine vengeance in
the earth *, neither fhall ye have any prote6lor or helper, againft God.
Among his figns alfo are the Jhips running in the fea, like high mountains : if
he pleafeth, he caufeth the wind to ceafe, and they lie ftill on the back of the
water : (verily herein are figns, unto every patient and grateful perfon :) or he
deftroyeth them by fhipwrack , becaufe of that which their crews have merited 5
though he pardoneth many things. And* they who difpute againft our figns,
(hall know that there will be no way for them to efcape our vengeance.
Whatever things are given you, they are the provifion of this prefent life : but
the reward which is with God is better, and more durable, for thofe who be¬
lieve, and put their truft in their Lord ; and who avoid hainous and filthy
crimes, and when they are angry, forgive j and who hearken unto their
Lord, and are conftant at prayer, and whofe affairs are directed by confulta-
tion among themfelves, and who give alms out of what we have beffowed on
them *, and who, when an injury is done them, avenge themfelves b : (and the
retaliation of evil ought to be an evil proportionate thereto :) but he who for¬
giveth, and is reconciled unto his enemy, fhall receive his reward from
God® ; for he loveth not the unjuft doers. And whofo fhall avenge himfelf,
after he hath been injured ; as to thefe, it is not lawful to punifh them for it :
but it is only lawful to punifh thofe who wrong men, and a£t infolently in the
earth, againft juftice ; thefe fhall fuffer a grievous punifhment. And whofo
beareth injuries patiently, and forgiveth i verily this is a neceffary work.

E e e 2 Whom

of grace, or have fo little fenfe of thy duty !
Others think the fignification to be, that God
might ftrike all the revelations which had been
vouchfafed to Mohammed, out of his heart at
once; and others, that God would ftrengthen
his heart with patience againft the infults of the
Unbelievers 1 .

* God will abolijh vanity, and eftablijh the
truth Wherefore if the doftrine taught in this
book be of man, it will certainly fail and come

to nothing; but if it be of God, it can never
be overthrown *.

b Jlnd who, when an injury is done them ,
avenge themfelves ;] Ufing the means which Goo
has put into their hands for their own defence.
This is added to compleat the character here
given ; for valour and courage are not incoa-
fiftent with clemency 3 ; the rule being,

Parcere fubjediis, (s’ debellare fuperbos.

* See chap. 5. p, 88, (sfc .

* j^/Beidawi.

* Idea.

3 Idem .

2^6 Al K 0 R A TV. Chap.

Whom God Hi all caufe to err, he fhall afterwards have no protector. And
thou fhalt fee the ungodly, who fhall fay, when they behold the punifhment
prepared for them. Is there no way to return back into the world ? And thou
fhalt fee them expofed unto hell fire ; dejedted, becaufe of the ignominy they
fhall undergo: they fhall look at the fire fide ways, and by health ; and the
true believers fhall fay. Verily the lofers are they who have loft their own
fouls, and their families, on the day of refurredtion : fhall not the ungodly
continue in eternal torment ? They fhall have no protectors to defend them .
againft God : and whom God fhall caufe to err, he fhall find no way to the
truth. Hearken unto your Lord, before the day come, which God will not
keep back : ye fhall have no place of refuge on that day ; neither fhall ye
be able to deny your fins. But if thofe to whom thou preacheft turn afid efrom
thy admonitions , verily we have not fent thee to be a guardian over them : thy
duty is preaching only. "When we caufe man to tafte mercy from us, he
rejoiceth thereat : but if evil befal them, for that which their hands have for¬
merly committed, verily man becometh ungrateful. Unto God appertained
the kingdom of heaven and earth : he createth that which he pleafeth ; he
giveth females unto whom he pleafeth, and he giveth males unto whom he
pleafeth ; or he giveth them males and females jointly : and he maketh whom
he pleafeth to be childlefs ; for he A wife, and powerful. It is not fit for man,
that God fhould fpeak unto him otherwife than by private revelation, or from
behind a vail, or by his fending of a meftenger to reveal, by his permiffion,
that which he pleafeth ; for he is high and wife. Thus have we revealed unto
thee a revelation a, by our command. Thou didft not underftand, before
this , what the book of the Koran was, nor what the faith was: but we have
ordained the fame for a light ; we will thereby diredt fuch of our fer-
vants as we pleafe : and thou fhalt furely diredt them into the right way, the
way of God, unto whom belongeth whatever is heaven and in earth. Shall not
■all things return unto God ?

a 7hus have we revealed unto thee a revelation ;] have we fent the fpirit Gabriel unto thee , zoitb at

Or, as the words may be alfo tranflated, Thus revelation ,

CHAP. XLIII.

hit i tied , The Ornaments of Gold a ; revealed at Mecca15.

In the name of the mofl merciful God.

H. Mc. By the perfpicuous book; verily we have ordained the fame an

Arabic Koran, that ye may underftand : and it is certainly written in

the

* The word chofen Tor the title of this chnp- words. And ask our apojttes zvhotn zve have fent
her, oc ci r> p. 398. before thee* Sec,

* Some except the verfe beginning with thefe f See the Prel. jDifc. §. Ill, p. 59, tzfc.

Chap. 43- Al KORAN. 397

the original book3, kept with us, being fublime and full of wifdom. Shall we
therefore turn away from you the admonition, and dep .ive you thereof. , be-
caufe ye are a people who tranfgrefs? And how many prophets have we fent a-
mong thofe of old ? and no propnet came unto them, but they laughed him to
fcorn : wherefore we deftroyed notions who were more mighty than thefe in
ftrength ; and the example of thofe who were of old, hath been already fet before
them. If thou afk them who created the heavens and the earth, they will cer¬
tainly anfwer. The mighty, the wife God created them : who hath lpread
the earth as a bed for you, and hath made you paths therein, that ye may
be directed : and who fendeth down rain from heaven by meafure, whereby'
we quicken a dead country ; (fo lhall ye be brought forth from your graves :)
and who hath created all the various fpecies of things , and hath given you
fhips and cattle, whereon ye are carried ; that ye may fit firmly on the
backs thereof, and may remember the favour of your Lord, when ye fit
thereon, and may fay, Praife be unto him, who hath fubjedted thefe unto our
fervice ! for we could not have mattered them by our own -power: and unto
our Lord fhali we fureiy return. Yet have they attributed unto him fome of
his fervants as his offspring : verily man is openly ungrateful. Hath God
taken daughters out of thofe beings which he hath created ; and hath he chofen
fons for you ? But when one of them hath the news brought of the birth of a
child of that fix which they attribute unto the Merciful, as his fimilitude, his
face becometh black, and he is oppreffed with forrowb. Do they therefore
attribute unto God female ifj'ue , which are brought up among ornaments, and
are contentious without caufe ? And do they make the angels, who are the
fervants of the Merciful, females ? Were they prefent at their creation ?
Their teftimony fhali be written down, and they lhall be examined concerning
the fame , on the day of judgment. And they fay, If the Merciful had pleafed,
we had not worth ipped them. They have no knowledge herein : they only
utter a vain lye. Have we given them a book of revelations before this •, and
do they keep the fame in their cuftody P But they fay. Verily we found our
fathers pradtifing a religion ; and we are guided in their footfteps. Thus we
fent no preacher, before thee, unto any city, but the inhabitants thereof who
lived in affluence, faid. Verily we found our fathers pradtifing a religion :
and we tread in their footfteps. And the preacher anfwered, V/ hat, although
I bring you a more right religion than that which ye found your fathers to
pradtife? And they replied. Verily we believe not that which ye are lent to
preach. Wherefore we took vengeance on them : and behold what hath been
the end of thofe who acculed our apojtles of impotcure. Remember when
Abraham faid unto his father, and his people, Verily I am clear of the gods
which ye worfhip, except him who harh created me •, for he will diredt me
aright. And he ordained this to be a conftant doctrine among his pofterity ;
that they lliould be turned from idolatry to the worfhip of the only true God.
Verily I have permitted thefe Meccans and their fathers to live in profperity,
until the truth fhould come unto them, and a manifeft apoftle : but now the

truth

3 In the original book ;] i. e. The preferved Table ; which is the orig'nal of all the ferip-
tures in general, b See chap, t6. p. 218, LY.

39S Al JCORATT* Chap. 4.3.

truth is come unto them, they fay. This is a piece of forcery; and we
believe not therein. And they fay. Had this Koran been fent down unto
fome great man of either of the two cities*, we ‘would have received it. Do
they diftribute the mercy of thy Lord*? We diftribute their neceffary pro.
vifion among them, in this prefent life, and we raife fome of them feveral de¬
grees above the others, that the one of them may take the other to ferve him :
and the mercy of thy Lord is more valuable than the riches which they
gather together. If it were not that mankind would have become one fed of
irf dels, verily we had given unto thofe who believe not in the Merciful,
roofs of filver to their houfes, and flairs of ftlver , by which they might
afcend thereto, and doors of filver to their houfes, and couches of fiver, for
them to lean on ; and ornaments of gold : for all this is the provifion of the
prefent life •, but the next life with thy Lord Jhall be for thofe who fear him .
Whoever fhall withdraw from the admonition of the Merciful, we will chain a
devil unto him and he fhall be his infeparable companion : (and the devils
fhall turn them afide from the way of truth -, yet they fhall imagine them-
felves to be rightly directed :) until, when he fhall appear before us at the laft
day , he fhall fay unto the devil c , Would to God that between me and thee
there was the diftance of the eaft from the weft ! Oh how wretched a compa¬
nion art thou ! But wijhes fhall not avail you on this day, fince ye have been
unjuft ; for ye fhall be partakers of the fame punifhment. Canft thou, 0
■prophet, make the deaf to hear, or canft thou diredt the blind, and him who
is in a manifeft error ? Whether we take thee away, we will furely take ven¬
geance on them ; or whether we caufe thee to fee the punifhment with which
we have threatened them, executed , we will certainly prevail over them.
Wherefore hold fall the doftrine which hath been revealed unto thee ; for thou
art in a right way : and it is a memorial unto thee and thy people, and
hereafter fhall ye be examined concerning your obfervance thereof. And alk our
apoftles whom we have fent before thee a, whether we have appointed gods for
them to worfhip, befides the Merciful. We formerly fent Moses with our
figns unto Pharaoh and his princes, and he faid. Verily I am the apoftleof
the Lord of all creatures. And when he came unto them with our figns,
behold, they laughed him to fcorn ; although we fhewed them no fign, but
it was greater than the other e : and we inflidled a punifhment f on them, that
-peradventure they might be converted. And they faid unto Moses , O magi¬
cian,

a Had the Koran been fent down unto fome great on 5 which they taught, and their learned men *.
man of either of the two cities ;] i. e. To one of c But it was greater than the other ;] Literally,
tlie principal inhabitants of Mecca, or of Tayefi ‘Than its ftjier. The meaning is, that the mira-
fuch as al IValid Ebn al Mogheira, or Orwa Ebn c!es were all very great and confiderable, or, as
Mafud the Tbakifte 1 • the French may exprefs it, by a phrafe nearly the

b The mercy of thy Lord ;] By this expreflion fame, les uns plus grands que les autres.
the prophetic office is here particularly intended. f A punijhment ;] viz. The fucceffive plagues
c See chap. 19. p. 254. which they fuffered, previous to their final de-

d Ask our apofiles whom we have fent before ftrudtion in the red fca.
tbcei] That is. Ask thofe who profefs the rcligi-

1 Al JBeidawi.

* Idem. Jailail. & V.

Chap. 43. Al KORAN . 399

cian, pray unto thy Lord for us, according to the covenant which he hath
made with thee •, for we will certainly be directed. But when we took the
plague from off them, behold, they brake their promife. And Pharaoh
made proclamation among his people, faying, O my people, is not the king¬
dom of Egypt mine, and thefe rivers a which flow beneath me ? Do ye not

iee ? Am not I better than this Moses •, who is a contemptible perfon, and

can fcarce exprefs himfelf intelligibly b ? Have bracelets of gold, therefore,
been put upon himc ; or do the angels attend him in orderly proceffion ?

And Pharaoh perfuaded his people to light behaviour •, and they obeyed

him : for they were a wicked people. And when they had provoked us to
wrath, we took vengeance on them, and we drowned them all : and we
made them a precedent, and an example unto others. And when the fon of
Mary was propofed for an example •, behold, thy people cried out through
excefs of joy thereat d ; and they faid, Are our gods better, or he? They have
propofed this inftancc unto thee no otherwife than for an occafion of dilpute .
yea, they are contentious men. Jesus is no other than a fervant, whom
we favoured with the gift of prophecy » and we appointed him for an ex¬
ample e unto the children of Israel : (if we pleafed, verily we could
from your felves produce angels, to fucceed you in the earth f :) and he Jhall
be a fign of the approach of the lajl hour g •, wherefore doubt not thereof.
And follow me : this is the right way. And let not Satan caufe you to
turn afide : for he is your open enemy. And when Jesus came with evident
miracles , he faid. Now am I come unto you with wifdom h j and to explain

unto

a Thefe rivers ;] To wit. The Nile and its
branches 1 .

b See chap. 20. p. 257. not. e.
c Have bracelets of gold been put upon him
Such bracelets were fome of the infignia of
royalty : for when the Egyptians raifed a perfon
to the dignity of a prince, they put a collar or
chain of gold about his neck 2, and bracelets of
gold on his wrifts 3.

u When the fon of Mary was propofed for an
example , &c.] This paffage is generally flip-
pofed to have been revealed on occafion of an
objcdlion made by one j Ebn a l Zabdri to thofe
words in the 21ft. chapter by which all in
general, who were worfhipped as deities, be¬
sides God, are doomed to hell: whereupon the
infidels cried out. We are contented that our gods
Jhould be with Jefus ; for he alfo is worfhipped as
God 5. Some, however, are of opinion it
might have been revealed in anfwer to certain
idolaters, who faid that the Chriftians , who re¬
ceived the feriptures, worfhipped Jefus , fuppofing
him to be the fon of God ; whereas the angels
were more worthy of that honour than he

c An example ;] Or an inftance of our power,
by his miraculous birth.

f We could from yourf elves produce angels, &c.J
As eafily as we produced Jefus without a father 7 .
The intent of the words is to fhew how juft
and rcafonable it is to think, that the angeh
fhould bear the relation of children to men, ra¬
ther than to God ; they being his creatures, as
well as men, and equally in his power.

£ He Jball be a fign of the approach of the lajl
hour ;J For fome time before the refurredlion
Jefus is to defeend on earth, according to the
Mohammedans , near Damn feus s, or, as fome fay,
near a rock in the holy land named Afik, with
a lance in his hand, wherewith he is to kill
Antichrifl , whom he will encounter at Lucid, or
Lydda, a ihiall town not far from J up pa 9 .
They add, that he will arrive at Jerufalcm at the
time of morning prayer, that he Hull perform
his devotions after the MAummedan inllitution,
and officiate infiead of the Imam , who Hi a 3 1
give place to him ; that he will break down the
crofs, and deftroy the churches of the Chriftians ,
of whom he will alfo make a general (laughter,
excepting only fuch as fliall profefs IJldvi, l-cc 1 0 .

h Now am I come unto you with w if lorn ;] That
is, with a book of revelations, and an excellent
fyftcm of religion.

1 Ide?n. 2 See Genef. xli. 42. 3 yf/BEioAWi, Jall alo’ddi n. * See p. 273.

s Jallalo’ddin, AIB eidawi. 6 Idem, 7 Idem * 8 See the Prel. Difc. §• IV. p. Si .

v Seeib. p, So. 10 Al Beidawk

At K 0 R A N. C H a p. 43

unto you part of thofe things concerning which ye difagree : wherefore fear
Gon, and obey me. Verily God is my Lord, and your Lord ; wherefore
worfhip him : this is the right way. And the confederated fetffs among them
fell to variance a : but woe unto thofe who have a£ted unjuftly, becaufe of the
punifhment of a grievous day. Do the unbelievers wait for any other than
the hour of judgment ; that it may come upon them fuddenly, while they
forefee it not ? The intimate friends, on that day, ffoall be enemies unto one
another ; except the pious. O my fervants, there Jhall no fear come on you
this day, neither fhall ye be grieved •, who have believed in our figns, and
have been Modems : enter ye into paradife, ye and your wives, with great
joy. Dilhes of gold fhall be carried round unto them, and cups without
handles : and therein floall they enjoy whatever their fouls fhall defire, and
whatever their eyes fhall delight in : and ye fliall remain therein for ever.
This is paradife, which ye have inherited as a reward for that which ye have
wrought. Therein fliall ye have fruits in abundance, of which ye fliall eat.
But the wicked fliall remain for ever in the torment of hell : it fliall not be
made lighter unto them ; and they Jhall clefpair therein. We deal not unjuftly
with them, but they deal unjuftly with their own fouls. And they fhall call
aloud, faying , O Malec15, intercede for us that thy Lord would end us by
annihilation. He fliall anfwer % Verily ye fliall remain here forever. We
bz-ought you the truth heretofore, but the greater part of you abhorred the.
truth. Have the inf dels fixed on a method to circumvent our apoftlc ? Verily
we will fix on a method to circumvent them. Do they imagine that we hear not
their fecrets, and their private difcourfe ? Yea; and our mefiengers who attend
them d write down the fame. Say, If the Merciful had a fon, verily I would
he the ft r ft of thofe who fliould worfhip him. Far be the Lord of heaven and
earth, the Lord of the throne, from that which they affirm of him l

Wherefore let them wade in their vanity , and divert themfelves, until they

arrive at their day with which they have been threatened. He who is God

in heaven, is God on earth alfo : and he is the wife, the knowing. And

blefled be he unto whom appertained the kingdom of heaven and earth,
a-nd of whatever is between them ; with whom is the knowledge of the lafi
hour ; and before whom ye fhall be aflenibled. They whom they invoke befides
him, have not the privilege to intercede for others ; except thofe who bear
witnefs to the truth, and .know the fame A if thou afk them who hath created

them.

a The confederated fcBs fell to variance ;] This
may he undciltood either of the fezes in the
time of f cf is, who oppoled his doeftrinc, or of
the Cbrijiians fince, who have fallen into various
opinions concerning him ; foine making him to
be God, others the Son of God, and others,
one of the perfons of the Trinity, &e 1 .

b O Malec;] This the Mohammedans fuppofe
to be the name of the principal angel who has
the charge of hell.

c He Jhall anfzucr ;] Some fay that this anfwer
will not be given till a thoufand years after.

Our rnejfe tigers zoho attend thcmi\ /. e. The
guardian angels.

c Except thoj'e who bear witnefs to the truth,
&c ] 'That is, to the dodtrine of God’s unity.
The exception comprehends fejus, Ezra, and
the angels ; who will be admitted as interceffors,
tho’ they have been w or flipped as gods * .

1 Idem, T a ual,

Chap. 44. Al KORAN \ 401

them, they will furely anfwer, God. How therefore are they turned away to
the ‘worftjip of others? God alfo heareth the faying of the prophet, O Lord,
verily thefe are people who believe not : and he anfwereth , Therefore turn afide
from them i and fay. Peace1: hereafter fhall they know their folly.

a See chap. 25. p. 301. not. d.

CHAP. XLIV.

Intitled , Smoke a ; revealed at M e c c a b.

♦

In the name of the moft merciful God.

Mc. By the perfpicuous book of the Koran-, verily we have ferit
down the fame on a bleffed nightd, (for we had engaged fo to do,) on the
night wherein is diftindtly fent down the decree of every determined thing, as a
command from us e. Verily we have ever ufed to fend apofiles with revelations ,
at proper intervals , as a mercy from thy Lord 5 for it is he who heareth
and knoweth : the Lord of heaven and earth, and of whatever is between
them ; if ve are men of fure knowledge. There is no God but he : he giveth
life, and he caufeth to die •, he is your Lord, and the Lord of your
fore-fathers. Yet do they amufe themfelves with doubt. But obferve them
on the day whereon the heaven fhall produce a vifible fmoke, which fhall
cover mankind f: this will be a tormenting plague. They floall fay, O Lord,
take this plague from off us : verily we will become true believers. How

F f f Jhould

* This word occurs -within a few lines from
ike beginning of the chapter.

b Some except the verfe beginning. We will
take the plague off you a little , See.

c See the Prel. Difc. §. III. p. 59, &c.
d A bleffed ?iight ;] Generally fuppofed to be
that between the 23d. and 24th. of Ramadan .
See ib. p. 64. and chap. 97. and the notes there.

c The night whereon is difiinttly fetit down the
decree of every determined thing , &c.] For an¬
nually on this night, as the Mohammedans are
taught, all the events of the enfuing year, with
refpeft to life, and death, and the other affairs
of this world, are dilpofed and fettled 1 . Some,
however, fuppofe that thefe words refer only to
that particular night on which the Koran ,
wherein are compleatly contained the divine de¬
terminations in refpcdl to religion and morality,

1 Jallalo’ddin, Al Be id aw 1. 2 Idem.

Zamajch. ^/Beidawi, Yahya, Jallal.
ZaMAKU. i/BEIDAWL

was fent down2 : and according to this exposition
the paffage may be rend red. The night whereon
every determined or adjudged matter was fent dozen.

f When the heavens Jhall produce a vifible fmoke ,
&c.] The commentators differ in their expofi-
tions of this paffage. Some think it fpoken of
a fmoke which feeined to fill the air, during the
famine which was inllidled on the Meccans in
Mohammed's time 3, and was fo thick, that tho*
they could hear, yet they could not fee one ano¬
ther But, according to a tradition of Ali, the
fmoke here meant is that which is to be one of
the previous figns of the day of judgment
and will fill the whole fpace from eaft to well,
and laft for forty days. This fmoke, they fay,
will intoxicate the infidels, and iffue at their nofe,
ears, and pofteriors ; but will very little incom¬
mode the true believers 6 .

3 See chap. 23. p. 2S4. not. c. 4 Al

s Sec the Prel. Difc. ■§. IV. p. 83. 6 Al

40 2 Al KO RAN. Chap. 44,

;bo;Jd an admonition be of avail to them in this condition ; when a manifeft
apoitle came unto them, but they retired from him, faying, ‘this man is in-
itrucbed by others % or is a diftraCted perfon ? We will take the plague from
off you, a little : but ye will certainly return to your infidelity b. On the day
whereon we fhall fiercely affault them with great power0, verily we will take
vengeance on them. We made trial of the people of Pharaoh before them,
and an honourable meffenger came unto them, faying , Send unto me the fer-
vants of God d ; verily I am a faithful mefienger unto you : and lift not your-
felves up againft God : for I come unto you with manifeft power. And I
fly for protection unto my Lord, and your Lord, that ye ilone me not e.
If ye do not believe me, at leaf depart from me h And when they accufed
him of impofiure , he called upon his Lord, faying , Thefe are a wicked people.
And God faid unto him , March forth with my fervants by night ; for ye
will be purfued : and leave the fea divided, that the Egyptians may enter
the fame ; for they are a hqft doomed to be drowned. How many gardens,
and fountains, and fields of corn, and fair dwellings, and advantages which
they enjoyed, did they leave behind them? Thus we difpoffeffed them thereof ;
and we gave the fame for an inheritance unto another people g. Neither heaven
nor earth wept for them1*'; neither were they refpited any longer. And we de¬
livered the children of Israel from a fhameful affliction-;, from Pharaoh;
for he was haughty, and a tranfgrefior : and we chofe them, knowingly
above all people ; and we fhewed them fever al figns k, wherein was an evident
trial. Verily thefe Meccans fay, Affuredly our final end will be no other
than our firft natural death ; neither fhall we be railed again : bring now
our forefathers back to life , if ye fpeak truth. Are they better, or the peo¬
ple of Tobba *, and thofe who were before them ? we deftroyed them, be-
caufe they wrought wickednefs. We have not created the heavens and the

earth,

* See chap. 1 6; p. 225.

b We will take the plague from off them , a lit¬
tle \ yet will ye certainly return to your infidelity .]
If we follow the former expofition, the words
are to be underflood of the ceafing of the fa¬
mine, upon the interceffion of Mohammed, at
the defire of the Koreijh , and on their promife
of believing on him; notwithilanding which
they fell back to their old incredulity : but if we
follow the latter expofition, they are to be under¬
hood of God’s taking away the plague of the
fmoke, after the expiration- of the forty days, at
the prayer of the infidels, and on their promife
of receiving the true faith ; which being done,
they will immediately return to their wonted ob-

ftinacy.

c On the day whereon we Jhall fiercely affault
them with great power ;] Some expound this of
the {laughter at Bedr ; and others of the day of
judgment.

d Send unto me the fervants of God;] i. e. Let
the Ifraelites go with me to worfhip their God.

c That ye ft one me ?iot ;].Or that ye injure me
not, either by word or deed. 1

f Depart from me ;] Without oppofing me, of
offering me any injury,. which I have not de¬
fended from you.

s See chap. 26. p. 204.

h Neither heaven nor earth wept for tbenti ].
That is. None pitied their deflrudlioni

1 Knowingly ;] i. e. Knowing that they were
worthy of our choice ; or notwithilanding we
knew they would, in time to come, fall into ido¬
latry, &c.

k Several figns ;] As the dividing of the red-
fea ; the cloud which fhaded them ; the raining
on them manna and quails, £sjV. a

1 The people of Tobba;] viz . The Ham -
yarites9 whofe kings had the title of Tobba
The commentators tell us that the Tobba here

meant

3 Al Beidawi,

* Idem ♦

3 See the Prelim . Difc. §. I. p. 9.

Chap. 45. Al K 0 R A N. 4° 3

earth, and whatever is between them, by way of fport : we have created
them no otherwife than in truth * •, but the greater part of them do not un¬
derhand. Verily the day of reparation b /hall be the appointed term of them
all ; a day, whereon the matter and the lervant fhall be of no advantage to
one another, neither fhall they be helped; excepting thofe on whom God
fhall have mercy : for he is the mighty, the merciful. Verily the fruit of
the tree of al Zakkum fhall be the food of the impious6 : as the dregs of oil
fhall it boil in the bellies of the damned , like the boiling of the hotteft water.
And it Jhall be faid to the tormentors , Take him, and drag him into the
midft of hell: and pour on his head the torture of boiling water, faying ,
Tafte this ; for -thou art that mighty and honourable perfon. Verily this
is the punifhment of which ye doubted. But the pious Jhall be lodged in a
place of fecurity •, among gardens and fountains : they fhall be cloathed in
B ne filk, and in fattin ; and they Jhall fit facing one another. Thus ftjall it be:
and we will efpoufe them to fair damfels, having large black eyes. In that
place fhall they call for all kinds of fruits, in full fecurity : they fhall not tafte
death therein, after the firft death; and God fhall deliver from the pains of
hell : through the gracious bounty of thy Lord. This will be great felicity.
Moreover we have rendred the Koran eafy for thee , by revealing it in thine
own tongue : to the end that they may be admonifhed : wherefore do thou
wait .the event', for they wait to fee fame misfortune befall thee.

meant was very potent, and built Samareand, or, that caufe probably, flain by his own people s.
as others fay, demolifhed it ; and that he was a a £ee chap. 21. p. 266. and chap. 28. p. 374.

true believer, but his fubjefits were infidels. 1 b The day of feparation ;] i. e. The day ol

This prince feems to have been Abu Carb judgment.* when the wicked fhall be fepar.'.ted
Afaad , who flourilhed about feven hundred years from the righteous, &c.

before Mohammed, and embraced Judaifm, which c The impious f] Jallalo'ddin fuppofes this paf-

religion he firft introduced into Taman, (being fage to have been particularly levelled againft:
the true religion at that time, inafmuch as Chrif- Abu Jabl.
tianity was not then promulgated,) and was, for

z Al Beidawi, Jallalo’ddin. % Al Jannabi. V- Poc. Spec. p. 60.

CHAP.

XLV.

Intitled , The Kneeling a ; revealed at Mecca,

In the name of the mod merciful God.

H. M b. The revelation of this book is from the mighty, the wife God.

Verily both in heaven and earth are ftgns of the divine power unto the
true believers : and in the creation of yourfelves, and of the beafts which are

F f f 2 fcattered

a The word from which this chapter is denominated, occurs pag. 40;.
f III. P- 59» &t.

b See the Prel. Difc.

404 At K 0 R AN Chap. 4^.

Scattered over the face of the earthy are figns unto people of found judg¬
ment •, and alj'o in the vicifiitude of night and day, and the rain which
God fendeth down from heaven, whereby he quickeneth the earth after it hath
been dead : in the change of the winds alfo are figns, unto people of under-
itanding. Thefe are the figns of God ; we rehearfe them unto thee with
truth. In what revelation therefore will they believe, after they have rejected
God and his figns ? Woe unto every lying, and impious per fon ; who heareth
the figns of God, which are read unto him, and afterwards proudly perfifteth
in infidelity , as though he heard them not r (denounce unto him a painful punifh-
ment:) and who, when he cometh to the knowledge of any of our figns,
receiveth the lame with fcorn. For thefe is -prepared a fhameful punifh-
ment : before them lieth hell •, and whatever they fhall have gained lhall not
avail them at all, neither fhall the idols which they have taken for their pa¬
trons, befides God : and they fhall fufter a grievous punifliment. This is
a true direction : and for thofe who disbelieve the figns of their Lord, is
prepared the punifliment of a painful torment. It is God who hath fub-
jedted the fea unto you, that the fhips may fail therein, at his command ;
and that ye may feek advantage unto yourfelves by commerce , of his bounty ; and
that ye may give thanks : and he obligeth whatever is in heaven and on
earth to ferve you •, the whole being from him. Verily herein are figns, unto
people who confider. Speak unto the true believers, that they forgive thofe
who hope not for the days of God % that he may reward people according to
what they fhall have wrought. Whofo doth that which is right, doth it to the
advantage of his own foul; and whofo doth evil, doth it againft the fame:
hereafter fhall ye return unto your Lord. We gave unto the children of Is¬
rael the book of the lazv, and wifdom, and prophecy; and we fed them
with good things, and preferred them above all nations : and we gave them
plain ordinances concerning the bufinefs of religion ; neither did they fall to
variance, except after that knowledge had come unto them, through envy
nmongft themfelves : but thy Lord will decide the controverfy between them,
on the day of refurredtion, concerning that wherein they difagree. After¬
wards we appointed thee, O Mohammed , to promulgate a law concerning the
bufinefs of religion: wherefore follow the fame, and follow not the defires of
thofe who are ignorant b. Verily they fhall not avail thee againft God at all :
the unjuit are the patrons of one another ; but God is the patron of the pious.
This Koran delivercth evident precepts unto mankind ; and is a direction, and
a mercy, unto people who judge aright. Do the workers of iniquity imagine
that we will deal with them as with thofe who believe and do good works ;

Speak unto the true believers , that they furtive
th'.fe who fi-jpe ;>jt for the ' days of God, £5?.] By
the days of God, in this pi .ice, are meant the
prefperous fucceftbs of his people in battle a-
gainft the infidels 1 . The pail age is faid to have
been revealed on account of Omar , who being
reviled by one of the tribe of Gbifdr, was

* See />. 205. d.

thinking to revenge himfelf by force. Some are
of opinion that this verfe is abrogated by that or
war * .

b Follow not the dejires of the ignorant That
is. Of the principal Koreijb , who were urgent

with M-jhammcd to return to the religion of his
forefathers 5 ,

% 41 Beidaw u

4 S'

Al KORAN.

405

fo that their life and their death Jhall be equal ? An ill judgment do they make.
God hath created the heavens and the earth in truth ; that he may recorrt-
penfe every foul according to that which it fhall have wrought : and they fhall
not be treated unjuft ly. What thinkeft thou? He who taketh his own Iuft for his
God, and whom God caufeth knowingly to err, and whofe ears, and whofe
heart he hath fealed up, and over whofe eyes he hath caft a vail •, who fhall direft
him, after God Jhall have forfaken him ? Will ye not therefore be admonifhed ?
They fay, There is no other life , except our prefent life : we die, and we live ;
and nothing but time deftroyeth us. But they have no knowledge in this
matter they only follow a vain opinion. And when our evident figns are
rehearfed unto them, their argument which they offer againjl the fame, is no other
than that they fay. Bring to life our fathers who have been dead ■, if ye fpeak
truth. Say, God giveth you life •, and afterwards caufeth you to die : hereafter
will he affemble you together on the day of refurredfion •, there is no doubt
thereof ; but the greater part of men do not underftand. Unto God apper-
taineth the kingdom of heaven and earth ; and the day whereon the hour
fhall be fixed, on that day fhall thofe who charge the Koran with vanity

perifh. And thou fhalt fee every nation 1 kneeling : every nation lhail be
called unto its book of account and it Jhall be faid unto them , This day fhall
ye be rewarded according to that which ye have wrought. This our book
will fpeak concerning you with truth : therein have we written down whatever
ye have done b. As to thofe who fhall have believed and done good works,
their Lord fhall lead them into his mercy: this fhall be manifeft felicity.
But as to the infidels, it ffall be faid unto them , Were not my figns rehearfed
unto you? but ye proudly rejected them , and became a wicked people? And
when it was faid unto you , Verily the promife of God is true and as to the
hour of judgment , there is no doubt thereof: ye anfwered. We know net
what the hour of judgment is : we hold an uncertain opinion only •, and we
are not well afiured of this matter . But on that day the evils of that which
they have wrought, fhall appear unto them •, and that which they mocked at,
fhall encompafs them : and it fhall be faid unto them , This day will we forget
you, as ye did forget the meeting of this your day : and your abode fhall
be hell fire ; and ye fhall have none to deliver you. This jhall ye fujfer , be-
caule ye turned the figns of God to ridicule and the life of five world de¬
ceived you. On this day, therefore, they Avail not be taken forth from thence,
neither fhall they be afked any more to render the mil; lvcs weii -pleating unto
God. Wherefore praife be unto God, the Lord of the heavens, and the
Lord of the earth-, the Lord of all creatures: and unto him be glory in
heaven and earth for he is the mighty, the wife God !

a Every ?uition The original word Onrnat the fame law or religion.

properly Jlgnifies a people who profefs one and

See the Prelim, Difc. IV. p. Sg,

C II A P,

4-0 0

$ KORA N.

Chap. 46,

HAP. XLYI.

Intithcl , Al Ahkaf1; revealed at Mecca

In the name of the moft merciful God.

xxvi

. M

The

revelation of this book is from the mighty.
We have not created the heavens, and the earti

‘ti

between them, otherwife than in truth % and for a determined period
the unbelievers turn awav from the warning which is given them.

the wife God.
and whatever is

d : but

"What think ye ?

away _

Shew me what ‘part of th

voke, befides God, have created ? Or had they any

given them. Say,
earth the idols which ye in-

the heavens ? Bring

of feripture

'eation of
or fome

footftep of ancient knowledge, to countenance your idolatrous pr attic es ; if ye are

Who is in a wider error than he who invoketh, befides

men of veracity.

God, that which cannot return him an anfwer, to the day of refurredlion ;
and idols which regard not their calling on them : and which, when men
fhall be gathered together to judgment , will become their enemies,
will ungratefully deny their worfhip? When
unto them, the unbelievers fay of the truth

This i • - - - - - -

ed it ?

.favour

and

— - - 0— - arfed

when it cometh unto them,
a manifeft piece of forcery. Will they fay, Mohammed hath forg-
Anfwer, If I have forged it, verily ye fhall not obtain for me any
from God : he well knoweth the injurious language which ye utter
concerning it : he is a fufficient witnefs between me and you ; and he is
gracious and merciful. Say, I am not fingular among the apoftles f ; neither
do I know what will be done with me or with you hereafter : I follow
>ther than what is revealed unto me ; neither am

I any more than a

public warner. Say, What is your opinion? If this hook be from God,

believe not therein ; and a witnefs of the children of Israel bear

the lanv%, and believeth therein ;

■wr

\T €%

to its confonancy

ith

and ye
proudly

" At Ahkaf is the plural of Hekf, and fignifies
fir. rr which lie in a crooked or winding man¬
ner ; whence it became the name of a territory-
in ..he nrovlr-ce of Hadramaut , where the Adites

dwidt. .»t i\ mc-nrioned about the middle of the
*

' t » * 1 T 1 4 ' - 1-

' dec tiie Pr-Jim Difc. §. I IT. p. 59, &c.

• eh:;p. 21. p 7.66. ;.nd ch. jS. p. 374, &c.
. / - .-frerryved : cr {>.■!-. 1 Being to iafi but

* -i O

•:o of tin.e. aiid not for ever,
f -j i« e. Any y\: t of the revelations

♦

tf *

- 4

hr tt the apoftles ;] That

is, I do not teach a do&rine different from what
the former apoftles and prophets have taught:
nor am I able to do what they could not ; par¬
ticularly to fhew the figns which every one fhall
think fit to demand 1 .

s If a witnefs of the children of Ifrael be or
witnefs of its confonancy to the law, &c.] This
witnefs is generally fuppofed to have been the
Jezv AbdPallab Ebn Sa/d.w, who declared that
Mohammed was the prophet foretold by Mofes .
Some, however, fuppofe the witnefs here me am-
to have been Mopes himfelf

J Al B e ?. d a \ v t .

2 &em> Jallalo’pdik.

Chap. 46. Al K 0 RAN. 407

proudly rejedt the fame : are ye not unjujl doers ? Verily God direfteth not
unjuft people. But thofe who believe not, fay of the true believers. If the
doblrine of the Koran had been good, they had not embraced the fame before us*.
And when they are not guided thereby, they fay. This is an antiquated lye.
Whereas the book of Moses was revealed before the Koran , to be a guide
and a mercy : and this is a book confirming the fame , delivered in the
Arabic tongue ; to denounce threats unto thofe who adl unjuftly, and to bear
good tidings unto the righteous doers. As to thofe who fay. Our Lord is
God ; and who behave uprightly on them fhall no fear come, neither fhall
they be grieved. Thefe fhall be the inhabitants of paradife, they fhall remain
therein for ever : in recompenfe for that which they have wrought. We
have commanded man to fhew kindnefs to his parents : his mother beareth

him in her womb with pain, and bringeth him forth with pain : and the fpace'

of his being carried in her womb , and of his weaning, is thirty months b •, un¬
til, when he actaineth his age of ftrength, and attaineth the age of forty years,
he faith % O Lord, excite me, by thy infpiration, that I may be grateful
for thy favours, wherewith thou haft favoured me and my parents ; and
that I may work, righteoufnefs,, which may pleafe thee : and be gracious unto
me in my iffue *, for I am turned unto thee, and am a Moflem. Thefe are
they from whom we accept the good work which they have wrought, and

whofe evil works we pafs by ; and they fhall be among the inhabitants of

paradife : this is a true promife, which they are promifed in this world. He
who faith unto his parents. Fie on you ! Do ye promife me that I fhall
be taken forth from the grave , and rcflored to life \ when many generations
have palled away before me, and none of them have returned back d ? And his
parents implore God’s affifcance, and fay to their fon , Alas for thee ! Be¬
lieve : for the promife of God is true. But he anfwereth, This is no other
than filly fables of the ancients. Thefe are they whom the fentence paffed
on the nations which have been before them, of genii and of men, juftly
fitteth : they fhall furely perifia'. For every one is prepared a certain de¬
gree of happinefs or mifery , according to- that which they fhall-havewrought;

that

a If the dottrine of the Koran had been goody
they had not embraced the fame before us. ] Thefe
words were fpoken, as fome think, by the fetus ,
when Abd' all ah profefTed If am ; or, according
to others, by the Koreijh , becanfe the firit fol¬
lowers of Mohatnmed were for the moil part
poor and mean people ; or elfe by the tribes
of Amery Gbatfan and Afad , on the converfion
of thofe of foheUiah, Myzeinah, Afarn and
Ghifar r.

u Thirty months ;] At the leaf!. For if the
full time of fuckling an infant be two years2,
or twenty four months, there remain but fix
months for the fpace of his being carried in the
tvomb ; which is the lead that can be allowed3.
c He faith, &c.] Thefe words, it is faid,were

1 lidcm . % See chap. z. p. 27.

revealed on account of Abu Beer, who profefTed
If am in the fortieth year of his age, two years
after Mohammed's million ; and was the only
perfon, either of the Mobajerin or the Ar.jars 7
whofe father and mother were alfo converted :
his fon AbcTalrabmdny and- his grandfon Abu
Alik, likewife embracing the fame faith T

d He zv ho faith to his parent’s , Fie on you, &c.j.
The words feem to be general ; but it is faid
they were revealed particularly on occafion of
Abd' air ah man, the fon of Abu Beer ; who ufed*
thefe expreiTions to his father and mother, before
he profeHed Iflam 5 .

c They fall furely perijh Unlefs they redeem
their fault by repentance, and embracing the
true faith ; as did Abd'alrabrndn .

3 Al Bsidawk 4 Idem, Jallav. tse,

' Al B y. i 0 :\ w : -

40 3 Al KORAN. Chap. 46.

that God may rc-compenfe them for their works : and they fhall not be
treated unjuftly. On a certain day, the unbelievers fhall be expofed before
the fir e of hell ; and it fljall he [aid unto them , Ye received your good things
in your life-time, while ye were in the world ; and ye enjoyed yourfelves
therein : wherefore this day ye fhall be rewarded with the punifhment of
ignominy ; lor that ye behaved infolently in the earth, without juftice, and
for that ye tranigrefied. Remember the brother of An % when he preached
unto his people in al Ahkaf, ( and there were preachers before him, and
after him,) faying, Worfhip none but God : verily I fear for you the punifh¬
ment of a great day. They anfwered. Art thou come unto us that thou
mayeft turn us afide from the worfloip of our gods ? Bring on us now the
puniJJjment with which thou threatened: us, if thou art a man of veracity. He
faid. Verily the knowledge of the tune when your punifhment will be in¬
flicted, is with God -, and I only declare unto you that which I am fent to
'■breach ; but I fee ye are an ignorant people. And when they faw the pre¬
paration made for their punifljment , namely , a cloud traverfing the . sky, and
tending towards their valleys, they faid, This is a traverfing cloud, which
bringeth us rain. Hud anfwered , Nay ; it is what ye demanded to be
haftened : a wind, wherein is a fevere vengeance : it will deftroy every thing b,
at the command of its Lord- And in the morning nothing was to be feen,
befides their empty dwellings. Thus do we reward wicked people. We
had eftablifhed them in the like flourijhing condition wherein we have eftablifh-
ed you, O men of Mecca-, and we had given them ears, and eyes, and
hearts: yet neither their- ears, nor their eyes, nor their hearts profited them
at all, when they rejected the figns of God ; but the vengeance which they
mocked at, fell upon them. We heretofore deftroy eel the cities which were
round about you c ; and we var-iouily propofed our figns unto them, that
they might repent. Did thofe protect them, whom they took for gods, be¬
fides God, and imagined to he honoured with his familiarity ? Nay; they with¬
drew from them : yet this was their falfe opinion which feduced them , and
the hlafphemy which they had clevifed. Remember when we caufed certain of
the genii'1 to turn afide unto thee, that they might hear the Koran : and
when they were prefent at the reading of the fame, they faid to one another ,
Give ear : and when it was ended, they returned back unto their people,
preaching; what they bad heard. They faid. Our people, verily we have heard

a The brother of Ad ;] i. c. The prophet Hud.
b It zv ill deftroy every thing , Ss c.j Which came
<to pafs accordingly: for this pcftilenthl and vio¬
lent wind killed all who believed not in the
doctrine of Hud, without diftindtion of lex, age,
or degree ; and intirely deftroy ed then poffef-
fio ns. See the Prelim. Difc. § 1 . p. 6, and the
notes to ch. 7. p. 124.

c The . cities - \ which zvere round about you I] As

the fettlements of the Thamuditrs, Midi unites ,
and the cities of Sodom and Gomorrah , See.

d Certain of the genii ;] Thefe genii, accord¬
ing to different opinions, were of Ni ft bin, or of
Taman, or of Ninive ; and in number nine, or
feven. They heard Moharntned reading the Koran
by night, or after the morning prayer, in the
valley of al Nakhlah , during the time of his re¬
treat to al Tayrf and believed on him r .

• 1 .Idem, ' Jallalo’ddi n.

G hap. 47- & KORAN.

a book read unto us, which hath been revealed fince Moses a> confirming the

fripture which was delivered before it ; and directing unto the truth, and the
right way. Our people, obey God’s preacher : and believe in him ; that he
may Forgive you your fins, and may deliver you from a painful punifh-
ment. And whoever obeyeth not God’s preacher, fhall by no means
fruftrate God’s vengeance on earth : neither fhall he have any protedtors be-
fides him. Thefe will be in a manifeft error. Do they not know that
God, who hath created the heavens and the earth, and was not fatigued
with the creation thereof, is able to raife the dead to life ? Yea verily : for
he is almighty. On a certain day the unbelievers fhall be expofed unto
hell fire ; and it Jhall he faid unto them , Is not this really come to pafs ?
They fhall anfwer. Yea, by our Lord. God fhall reply, Tafte, therefore,
the punifhment of hell , for that ye have been unbelievers. Do thou, O pro¬
phet , bear '.the injults of thy people with patience, as our apoftles, who were
endued with conftancy,- bare the injuries of their people: and require not their
punijhment to be haftened unto them. On the day whereon they fhall fee
the punifhment wherewith they have been threatened, it fhall feem as though
they had tarried in the world but an hour of a day. This is a. fair warning.
Shall any perifh except the people who tranfgrefs ?

a A book which hath been revealed fince Mofes;] before their converfion to Mobammedifm, to have
Hence the commentators fuppofe thofe genii, been of the Jezuijh religion.

CHAP.

XLYII.

Intitled , Mohammed1; revealed at Medina19.

In the name of the moft merciful God.

GOD will render of none effedt the works of thofe who believe not, and

who turn away men from the way of God : but as to thofe who believe*
and work righteoufnefs, and believe in the revelation which hath been fent'
down unto Mohammed, (for it is the truth from their Lord,) he will expiate
their evil deeds from them, and will difpofe their heart aright. This will-
he do, becaufe thofe who believe not follow vanity, and becaufe thofe who
believe follow the truth from their Lord. Thus God propounded! unto
men their examples. When ye encounter the unbelievers, {trike off their
heads, until ye have made a great (laughter among them ; and bind them
in bonds : and either give them a free difmifiion afterwards, or exatl a ran-

G g g fom z,

*Some intitle this chapterAFhr ; which is there- b Some fuppofe the whole to have been re ¬
in commanded to be vigoroufly carried on againit vealed at Mecca.
the enemies of the Mohammedan faith.

M KORAN.

Chap. 4 y.

fom ; until the war fhall have laid down its arms*. This /hall ye do: Ve¬
rily if God pleafed, he could take vengeance on them, without your a]/i fi¬
ance ; but he c oinmande th you to fight his battles , that he may prove the one
of you by the other. And as to thofe who fight b in defence of God’s true
religion, God will not fuffer their works to perifh : he will guide them
and will clilpofe their heart aright ; and he will lead them into paradife, 0f
which he hath told them. O true believers, if ye afiift God, by fighting for
his religion , he will afiift you againfi your enemies ; and will fet your feet
faft: but as for the infidels,, let them perifli ; and their works fhall God ren¬
der vain. This Jhall befal them, becaufe they have rejedted with- abhorrence
that which God hath revealed : wherefore their works fhall become of no
avail. Do they not travel through the earth, and fee what hath been the
end of thofe who were before them? God utterly deftroyed them: and the
like cataftrophe awaiteth the unbelievers. This Jhall come to pa/s, for that
God is the patron of the true believers, and for that the infidels have no
protestor. Verily God will introduce thofe who believe, and do good works
into gardens beneath which rivers flow : but the unbelievers indulge
themfelves in pleafures, and eat as beafts eat ; and their abode Jhall be bell
fire. How many cities were more mighty in ftrength than thy city which hath
expelled thee •, yet have we deftroyed them, and there was none to help them?'
Shall he, therefore, who followeth the plain declaration of his Lord, be as he
whofe evil works have been dreffed up for him by the devil ; and who fol¬
low their own lulls? The defer iption of paradife, which is promifed unto
the pious : therein are rivers of- incorruptible water ; and rivers of milk, the
tafte whereof changeth not; and rivers of wine, pleafant unto thofe' who
drink ; and rivers of clarified honey : and therein fhall they have pletity of
all kinds of fruits ; and pardon from their Lord. Shall the man for whom
thefe things are prepared , be as he who mult dwell for ever in bell fire ; and
will have the boiling water given them to drink, which lhall burft their
bowels? Of the unbelievers there are fome who give ear unto thee, until,
when they go out from thee, they fay, by way of derifion , unto thofe to
whom knowledge hath been given c. What hath he faid now? Thele are
they whofe hearts God hath fealed up, and who follow their own lulls : but

a When ye encounter the unbelievers, firlke off
their heads, &c.] This law the Hanijites judge
to be abrogated, or to relate particularly to- the
war of Bear ; for the feverity here commanded,
which was nccefiary in the beginning of Mo-
ha rinsed ij a: 1 , they think too rigorous to be put
in practice in its Hom i filing Hate. But the Per-
Jtaniy and fome others, hold the command to
be Hill in full .'orce : for, according to them, all
the men of full age, who are taken in battle, are
to be {lain, un lei's they embrace the Mohamme-
dan faith ; and thofe who fall into the hands of
the Mo fie ms after the battle, are not to be {lain.

but may either be- fet at liberty gratis, or on
payment of a certain ranfom, or may be ex¬
changed for Mohammedan prisoners, or condemn¬
ed to flu very, at the plealure of the Imam or
prince 2.

^ Who fight, Some copies, inftenJ ot
hat i In , read kutihi ; according to which latter
reading it fhould be rendred, zobo are Jlain , or
fiffer martyrdom , &c.

c Thofe to whom knozvlcdge hath been given ?]
i. e. The more learned of Mohammed's, compani¬
ons ; fuch as Ebu Mafud, and Ebn Abbas i.

1 See chap . R. p. 14 1, and 147.
■mcdancr. /». 32. Jallal.

a Al Beida wi.

Chap. 47. Al K O RAW. 41s

♦

as to thofe who are directed, God will grant them a more ample diredlion,
and he will inftrudt them wha t to avoid *. Do the infidels wait for any other
than the lajl hour, that it may come upon them fuddenly ? Some figns there¬
of are already come b : and when it fhall actually overtake them, how can
they then receive admonition ? Know, therefore, that there is no god but
God : and afk pardon for thy fin c, and for the true believers both men and
women. God knoweth your bufy employment in the worlds and the place of
your abode hereafter . The true believers fay. Hath not a Sura been re¬

vealed commanding war againft the infidels ? But when a Sura without any
ambiguity is revealed, and war is mentioned therein, thou mayeft fee thofe
in whofe hearts is an infirmity d, look towards thee with the look of one
whom death overfhadoweth. But obedience would be more eligible for them,
and to fpeak that which is convenient. And when the command is firmly
eftablifhed, if they give credit unto God, it will be better for them. Were
ye ready therefore, if ye had been put in authority c, to commit outrages in
the earth, and to violate your ties of blood ? Thefc are they whom God
hath curfed,. and hath rendred deaf, and whofe eyes he hath blinded. Do
they not therefore attentively meditate on the Koran ? Are there locks
upon their hearts? Verily they who turn their backs, after the /redirec¬
tion is made manifeft unto them ; Satan fhall prepare their wickednefs for
them, and God fhall bear with them for a time. This Jhall befal them , be-
caufe they fay privately unto thofe who detefl what God hath revealed. We
will obey you in part of the matter f. But God knoweth their fecrets. How
therefore will it be with them , when the angels fhall caufe them to die,
and fhall ftrike their faces, and their backs6 ? This fhall they fuffer , be-
caufe they fellow that which provoketh God to wrath, and are averfe to
what is well pleafing unto him : and he will render their works vain. Do>
they in whofe hearts is an infirmity, imagine that God will not bring
their malice to light ? If we pleafed, we could furel-y fhew them unto thee,
and thou fhouldeft know them by their marks ; but thou fhalt certainly know
them by their perverfe pronunciation of their words. God knoweth your adtions :
and we will try you, until we know thofe among you who fight valiant-

Ggg 2 ly»

a And he will infiruR them what to avoid >] Or,
as the words may alfo be tranflated, and he will
r e ward them for their piety.

b Some figns thereof are already come ;] As the
million of Mohammed, the fplitting of the moon,
and the fmoke 1 mentioned in the 44th chapter.

c Ask pardon for thy fin ;] Tho’ Mohammed
here and el fe where 2 acknowledges himfelf to
be a finner, yet fcveral Mohammedan dodlors
pretend he was wholly free from fin, and fup-
pofe he is here commanded to ask forgivenefs,
not that he wanted it, but that he might fet an
example to his followers : wherefore he ufed to
fay of himfelf, if the tradition be true, I ask

pardon of God a hundred times a day * .

d An infirmity \ ;J As hypocrify, cowardice, or
inftability in their religion.

c If ye had been put in authority Or, as the.
words may alfo be tranflated. If ye had turned
back, and apoflatized from your faith.

f We will obey you in part of the matter ;] i. e -
In part of what ye defire of" us ; by Haying at
home and not going forth with Mohammed to
war, and by private combination againit him
g When the angels jhall caufe them to die, &c.},
Thefe words are fuppofed to allude to the exa¬
mination of the fepulchre.

1 Idem, ^/Beidawi,

2 See chap. 48. in the beginning. * Jallalo’ pdik, * Al Beidawi.

Al KORAN.

G H A P. A.

]y, and who perfevere with conftancy ; and we will try the reports of your
behaviour. Verily thofe who believe not, and turn away men from the way
of God, and make oppofition againft the apoftle3, after the divine direction hath
been manifefted unto them, fhall not hurt God at all ; but he fhall make their
works to perifh. O true believers, obey God ; and obey the apoftle : and
render not your works of no effed\ Verily thofe who believe not, and who
turn away men from the way of God, and then die, being unbelievers, God
will by no means forgive. Faint not therefore, neither invite your enemies
to peace, while ye are the fuperior : for God is with you, and will not defraud
you of the merit of your works. Verily this prefent life is only a play and a
vain amufement : but if ye believe, and fear God , he will give you your
rewards. He doth not require of you your whole fubftance : if he fhould
require the whole of you, and earneftly prefs you, ye would become niggardly,

\ • i 1 • t- J l . ... l * _ n r* TV „1 .1 J ^1. _ V

'ed againft his apoftl
of your fubftance fo

Behold, ye are thofe who

religion ; and there are fome of you who are niggardly. But whoever fhall
be niggardly, fhall be niggardly towards, his own foul : for God wanteth
noching, but ye are needy: and if ye turn back, he will fubflitute another
people in your ftead, who fhall not be like unto, you b.

a Who make oppofition ttgninfi the apofileC] Thefe
were the tribes of Koreidba and al Nadir ; or
thofe who diflributed provifion to the army of
the Koreijb at Be dr 1 .

b He will fubflitute another people in your fiend,
who pall ?iot be like unto you ;] i. e. In back-
wardnefs and averfion to the propagation of the
faith. The people here defigned to be put in

the place of thefe lukewarm Moflems, are gene¬
rally fuppofed to be the Perjians ; there being a
tradition that Mohammed, being asked what peo¬
ple they were, at a time when Salman -was
fitting by him, clapped his hand on his thigh,
and faid. This man and his nation . Others,
however, are of opinion the Anfars , or the an¬
gels are intended in this place

1 Al Beidawi. See chap. 8. p. 143. not. h.

2 Idem .

CHAP. XLVIII

Untitled, The Vidory

revealed at M

In the name: of the molt merciful God.

VErily we have granted thee a manifeft vidlorv3 : that God may forgive

thee

3 We have granted thee a manifefi victory.'] This There are fome,notwithftanding, who fuppofc
victory, from which the chapter takes its title, the advantage here intended was the pacification
according to the moil received interpretation, was of al Hodeibiya , which is here called a vittory,
the taking of the city of Mecca. The.pafTage is becaufe the Meccans fued for peace, and made a
faid to have been revealed on Mobam?ned's return truce there with Mohammed, their breaking of
from the expedition of al Hodeibiya, and contains which occafioned the taking of Mecca. Others
a promife cr prediction of this fignal fuccefs, think the conqucft of Khatbar , or the vi&ory o-
which happened not till two years after; the ver the Greeks at Mata, &c. to be meant in this
preterit tenfe being therein ufed, according to place.

• he prophetic ftyle, for the future 1 .

1 Al Zamakh, ^/Beidawi, Cf ft.

Chap. 48. Al KORA IV. 413

thee 1 thy preceding and . thy fubfequent fin b , and may co'mpleat his favour
on thee, and direct thee in the right way •, and that God may affift thee
with a glorious affiftance. It is he who fendeth down fecure tranquillity
into the hearts of the true believers, that they may encreafe in faith, beyond
their former faith : (the hofts of heaven and earth are God’s ; and God is'
knowing and wife :) that he may lead the true believers of both fexes in¬
to gardens beneath which rivers flow, to dwell therein for ever •, and may
expiate their evil deeds from them : (this will be great felicity with God :)
and that he may punifh the hypocritical men, and the hypocritical women,
and the idolaters, and the idolatrefies, who conceive an ill opinion of God. They
fhall experience a turn of evil fortune •, and God fhall be angry with them,
and fhall curfe them, and hath prepared hell for them ; an ill journey fhall
it be thither l Unto God belong the hofts of heaven and earth; and God
is mighty and wife. Verily we have fent thee to be a witnefs, and a bearer
of good tidings, and a denouncer of threats ; that ye may believe in God,
and his apoftle ; and may aflift him, and revere him, and praife him morn¬
ing and evening. Verily they who fwear fealty c unto thee, fwear fealty un¬
to God: the hand of God is over their hands d. Whoever Dial 1 violate his
oath , will violate the fame to the hurt only of his own foul : but whoever
fhall perform that which he hath covenanted with God, he will furely give
him a great reward. The Arabs of the defarc who were left behind c will
fay unto thee. Our fubftance and our families employed us, fo that we went
not forth with thee to war ; wherefore ask pardon for us. They fpeak that
with their tongues, which is not in their hearts. Anfwer, Who fhall be able
to obtain for you any thing from God to the contrary , if he is pleafed to af¬
flict you, oris pleated to be gracious unto you? Yea verily, God is well
acquainted with that which ye do. Truely ye imagined that the apoftle
and the true believers would never return to their families ; and this was
prepared in your hearts : but ye imagined an evil imagination ; and ye are

a That God m.ry forgive thee ;] That la to fay.
That God- may give thee an opportunity of de-
ferving forgiveness by eradicating of idolatry,
and exalting his true religion, and the deliver¬
ing of the weak from the hands of the ungod-
ly, £s7.

b Tby preceding and thy fubfequent fin ;•] ,1. e.
Whatever thou hail done worthy reprehenfion;^
or, thy fins committed as well in the time of
ignorance, as fince. Some expound the words
more particularly, and fay the preceding or for¬
mer fault, was his lying with his handmaid Ma¬
ry 1 , contrary to his oath; and the latter , his
marrying of Zeinab the wife of Zeid his
adopted ton ? .

c Szvear fealty ;] The original word fignifies
publickly to acknowledge or inaugurate a prince,

1 See chap , 66- and the notes thereon. 2 See

Jallai.. 5 Idem, Al B it i d a w i »

by fwearing fidelity and obedience to him.

d The hand of God/i over their hands ;] That is.
He beholdeth from above, ^and is witnefs to the
folemnity of your giving- your faith to his apoiile;
and will reward' you for it 4. The expreflion
alludes to the manner of their plighting their
faith on thefc occafions.

c The Arabs of the defart who were left behind {\
Thefc were the tribes of AJlam , Joheinah , Mo-
zeinab, and Ghiftir , who being fummoned to
attend Mohammed- in the- expedition of al Hade l -
biya9 Haiti behind, and excufed themfelves by
faying their families.muft fufter in their abfencc,
and would be robbed of the little they had, (for
thefc tribes were of the poorer Arabs',) whereas
in reality they wanted firmnefs in the faith, and
courage to face the Koreijh s .

chap. 3 3 ; and the notes thereon . 5 Al Z a mu-

At KORAN.

a corrupt people. Whofo believeth not in God and his apoftle, verily we have
prepared burning fire for the unbelievers. Unto God belongeth the kingdom
of heaven and earth : he forgiveth whom he pleafeth , and he puni/heth
whom he pleafeth ; and God is inclined to forgive, and merciful. Thofe who
were left behind will fay, when ye go forth to take the fpoil °, Suffer us
to follow you. They feek to change the word of God b. Say, Ye fhall
by no means follow us : thus hath God faid heretofore. They will reply.
Nay-, ye envy us a flare of the booty. But they are men of fmall underftand-
ing. Say unto the Arabs of the defart who were left behind, Ye fhall be
called forth againfl a mighty and a warlike nation c : ye fhall fight againft
them, or they fhall profefs Islam. If ye obey, God will give you a glo¬
rious reward: but if ye turn back, as ye turned back heretofore, he will
chaftife you with a grievous chaftifement. It flaall be no crime in the blind
neither fhall it be a crime in the lame, neither fhall it be a crime in the
fick, if they go not forth to war: and whofo fhall obey God and his apoftle,
he fhall lead him into gardens beneath which rivers flow; but whofo fhall
turn back, he will chaftile him with a grievous chaftifement. Now God was
well pleafed with the true believers, when they fware fidelity unto thee un¬
der the tree d ; and he knew that which was in their hearts : wherefore he
fent down on them tranquillity of mind ', and rewarded them with a fpeedy
vidtory f, and many fpoils which they took: for God is mighty and wife.
God promifed you many fpoils which ye fhould take ; but he gave you

thefe

a When ye go forth to take the fpoil ;] Viz. In
the expedition of Khaibar . The prophet re¬
turned from al Hodeibiya in Dbu'lhajja , in the
6 th year of the Hejra , and ft aid at Medina the
remainder of that month and the beginning of
Moharram, and then fet forward again it the
Jews of Khaibar , with thofe only who had at¬
tended him to al Hodeibiya ; and having made
himfelf mailer of the place, and all the caltles
and ftrong holds in that territory 1 * 3 , took fpoils
to a great value, which he divided among
them who were prefent at that expedition, and
none elfe

b Yhe word of God ;] Which was his promife
to thofe who attended the prophet to al Hodeibiya ,
that he would make them amends for their mif¬
fing oi the plunder of Mecca at that time, by-
giving them that of Khaibar in lieu thereof.
Some think the word here intended to be that
pafTage in the 9th chapter Ye fall not go forth
with ?ne for the future , See. which yet was plain¬
ly revealed long after the taking ok Khaibar, on
occafion of the expedition of Yabuc 4\

f A mighty and warlike nation ;] Thefe were

1 V. Abulf. Fit. Mob. p. 87, &5Y.

1 Idem . 6 Jall alo’ddin,

3 In not. ad cap. 2. p. 29,

Banu Hone if a, who inhabited al Yatnama , and
were the followers of Mofcilama , Mohammed's
competitor ; or any other of thofe tribes which
apoilatized from Mohammedifm * ; or, as others
rather fuppofe, the Perjians , or the Greeks 6.

d When they fware fidelity unto thee under the
tree. ] Mohammed , when at al Hodeibiya , fent
Jawwds Ebn Omeyya the Khozaite , to acquaint
the Meccans that he was come with a peaceable
intention, to vifit the temple ; but they, on
fome jealoufy conceived, refufing to admit him,
the prophet lent Othman Ebn Affan , whom they
imprifoned, and a report ran that he was flain:
whereupon Mohammed called his men about
him, and they took an oath to be faithful to him,
even to death ; during which ceremony he fat
under a tree, fuppofed by fome to have been an
Egyptian thorn, and by others a kind of lote-tree7.

c Tranquillity of mind,~\ The original word is
S a kin at, of which notice has been taken elfe-
where $ .

f A fpeedy victory Namely, the fuccefs at
Khaibar ; or, as fome rather imagine, the tak¬
ing of Mecca , &c.

* dl Beidawi. 3 pag% l()0t 4 AJBeidawi

7 Idem , Al Beidawi, y% Abulf. vit. Mob. p. S6

Chap. 48. Al KORAN. 415

thefe by way of earneft: and he reftrained the hands of men from youa:
that the fame may be a fign unto the true believers ; and that he may
o-uide you into the right way. And he alfo firomifeth you other fpoils , which
ye have not yet been able to take : but now hath God encompaflfed them
for you ; and God is almighty* If the unbelieving Meccans had fought
againft you, verily they had turned their backs and they would not have found
a patron or. proteilor : according to the ordinance of God, which hath been
put in execution heretofore againft oppofers of the prophets \ for thou flaalt
not find any change in the ordinance of God. It was he who reftrained their
hands from you, and your hands from them, in the valley of Mecca ; af¬
ter that he had given you the victory over them b : and God faw that
which ye did. Thefe are they who believed not, and hindred you fromr
vifiting the holy temple, and alfo hindred the offering, being detained, that
it fhould not arrive at the place where it ought to be iacrinced c. Had ic
not been that ye might have trampled on divers true believers, both men
and women, whom ye knew not, being protnifcuoufty ajfembled with the in¬
fidels , and that a crime might therefore have lighted on you on their ac¬
count, without your knowledge, he had not reftrained your hands from
them: but this was done , that God might lead whom he pleafcth into his
mercy. If they had been diftinguifhed from one another, we had fu re¬
ly chaftifed fuch of them as believed not, with a fevere chaftifement.-
When the unbelievers had put in their hearts an affeefted precifenefs,
the precifenefs of ignorance, and God fent down his tranquillity on his
apoftle and on the true believers d ; and firmly fixed in them the word of

piety.

a And he reftrained the hands of men from you;’]
j. e. The hands of thofe of Kbaibar , or of their
fucceffors of the tribes of Afad and Ghat fan ; or
of the inhabitans of Mecca 9 . by the pacification
of al Hodeibiya 1 .

b He reftrained their hands from you , and your
hands from them. Sc c.] fall aloft dm fays, that four-
fcoreofthe infidels. cameprivately to Mohammed's
camp at al Hodeibiya , with an intent to furprize
fome of his men, but were taken and brought
before the prophet; who pardoned them and
ordered them to be fet at liberty : and this ge¬
nerous a£lion was the occafion of the truce ilruck
up by the Koreifh with Mohammed ; for thereupon
they fent Sohail Ebn Amru and fome others, (and
not Ar-zva Ebn Mafud, as is laid, by miilake, in
another place e ; for his errand was an a£lunl
defiance,) to treat of peace.

Al Be id ami explains the paflage by another
ilory : telling us that Acrema Ebn Abi Jab l
inarching from Mecca at the head of five hundred
men to al Hodeibiya , Mohammed lent againft him
Kb died E bn all Valid , wit h a dc t-ac h m on t , w h o d ro ve
the infidels back to the inner moll part ol' Mecca ,
(as the word here trail flated valley properly fig

nifies,) and then left them, out of refpett to the
place.

c And hindred the offering , being detained*-
that it fkould not arrive at the place 'inhere it ought
tobefurificed.] Mohammed's intent, in the expe¬
dition of al Hodeibiya , being only to vifit the
temple of Mecca in a peaceible manner, and to
offer a facrifice in the valley of Mina , accord¬
ing to the eflabli filed rites, he carried bea(l3
with him for thatpurpofe; but was not permit¬
ted by the Koreifh either to enter the temple,
or to go to Mina.

d When the unbelievers had put in their hearts
an a felted precifenefs. See.'] This paflage was
occaiioned bv the iliffnefs ol S/hail and his com-
panions, in wording the tieaty concluded with
Mohammed : for when the prophet ordered Ali to
begin with the form, In the name f the rnoft merciful
Goo, they objected to it, and infilled that
he fhouhi begin with this, In thy name, O God;
which Mohammed fubmitled to, and proceeded
to didlate, Thefe are the conditions on cubic h

Mohammed the ap.ftle cf Goo has made peace
veilb th:je rf Mecca: to this ,9 hail again objedlcd,
faring, If -zee had acknozeledeed thee to be the

Ot 0/t • '•

2 Prelim.

Ls i

T Al Be i daw i.

-tr %

4i 6 Al KORA N. Chap. 48.

piety % and they wei'e the moft worthy of the fame, and the moft deferving there¬
of: for God knoweth all things. Now hath God in truth verified unto his apoftle
the vifion b, ‘wherein he /aid ; Yc fhall furely enter the holy temple of Mecca,
if God pleafe, in full fecurity, having your heads fhaved, and your hair
cut c : ye fhall not fear : for God knoweth that which ye know not ; and
he hath appointed you., befides this, a fpeedy viftory d. It is he who hath
fent his apoftle with the direction, and the religion of truth ; that he may
exalt the fame above every religion: and God is a fufficient witnefs hereof.
Mohammed is the apoftle of God : and thofe who are with him are fierce
againft the unbelievers, hat compaffionate towards one another. Thou
mayeft: fee them bowing down, proftrate, feeking a recompenfe from God,
and his good will. Their figns are in their faces, being marks of frequent
proftration. This is their defcription in the pentateuch, and their defcription
in the gofpel : they are as feed which putteth forth its ftalk, and ftrengtheneth
it, and lwelleth in the ear, and rifeth upon its ftem ; giving delight unto the
fower. Such are the Moflems defcrihed to be : that the infidels may fwell with
indignation at them. God hath promifed untofuch of them as believe, and do
good works, pardon and a great reward.

apoftle of Go Vi we had not given thee any oppofition ;
w here upon Mohammed ordered AH to write, ns
S'Joai/ defired, Thefe are the conditions which Mo¬
hammed the fon of Abdallah, &c. But the Mo¬
flems were fo difguiled thereat, that they were
on the point of breaking off the treaty, and had
fallen on the Meccans , had not God appeafed
and calmed their minds; as it follows in the
text 1 .

The terms of this pacification were, that there
fhould be a truce for ten years ; that any perfon
might enter into league either with Moham??icd>
or with the Koreijh , as he fhould think fit ; and
that Mohammed fhould have the liberty to vifit
the temple of Mecca the next year, for three
days z.

* The word of piety ;] i. e. The Mohammedan
profeffion of faith ; or the Biftnillab , and the
words Mohammed the apoflle of God , which
were reje&ed by. the infidels.

b The vifion ;] Or dream which Mohammed
had at Medina , before he.fet out for al Ho -
deibiya ; wherein he dreamed that he and his

1 Al Beidawi. Abulf . vit: Mob. p> $7.
V . Abvj*F' vit* Mob . p . 84* 87.

companions entred Mecca in fecurity, with their
heads fhaven, and their hair cut. This dream,
being imparted by the prophet to his followers,
occafioned a great deal of joy among ..them .;
and they fuppofed it would be fulfilled that. fame
year : but when they faw the truce concluded,
which fruftrated their expectation for that time,
they were deeply concerned ; whereupon this
paflage was revealed for their confolation, con*
firming the vifion, which was not to be ful¬
filled till the .year after, when Mohammed per¬
formed the visitation diftinguifhed by the addi¬
tion of al Kadd , or completion, becaufe he then.
compleated the vifitation of the former year, when
the Koreijh not permitting him to enter Mecca ,
he was obliged to kill his victims, and to fhave
himfelf at al Hodeibiya 3 .

c Having your heads Jh^ved, and your hair
cut i. e. Some being fhaved, and others hav¬
ing only their hair cut.

11 A fpeedy viftory ;] Viz . The taking of Kb ah
bar .

2 Udem « 3 ^/Beidawi, Jallalo’ddin*

CHAP.

Chap. 49.

Al KORAN, ;

417

C HAP. XLIX.

Intitled , The inner Apartments ; revealed at Medina.

In the name of the raoft merciful God.

OTrue believers, anticipate not any matter in the fight of God and

his apoftle a : and fear God ; for God both heareth and lcnoweth. O
true believers, raife not your voices above the voice of the prophet b •, neither
fpeak loud unto him in difcourfe, as ye fpeak loud unto one another, left
your works become vain, and ye perceive it not. Verily they who lower
their voices in the prefence of the apoftle of God, are thofe whofe hearts
God hath difpofed unto piety : they fhall obtain pardon, and a great re¬
ward. As to thofe who call unto thee from without the inner apartments
the greater part of them do not underftand the refpetl due to thee. If they
wait with patience, until thou come forth unto them, it will certainly be
better for them : but God is inclined to forgive, and merciful. O true be¬
lievers, if a wicked man come unto you with a tale, inquire ftridlly into
the truth thereof*, left ye hurt people through ignorance, and afterwards re¬
pent of what ye have done d : and know that the apoftle of God is among
you : if he fhould obey you in many things, ye would certainly be guilty
of a crime, in leading him into a miftake. But God hath made the faith a-
miable unto you, and hath prepared the fame in your hearts j and hath
rendred infidelity, and iniquity, and difobedience hateful unto you. Thefe
are they who walk in the right way ; through mercy from God, and grace:

H h h and

a Anticipate net any matter, &c.] That is, Do come forth to us a.
not prefame to give your own decilion in any d If a wicked man come unto you with a tale9
cafe, before ye have received the judgment of &c.] This paflage was occafioned, it is faid, by
God and his apoftle. the following accident. Al^Walid Ebn Okba

b Raife not your •voices above the voice of the being fent b yMohammed to collect the alms front'
• prophet ;] This verfe is faid to liave been oc- the tribe of al Mojfaleky when he faw them-
caftoned by a difpute between Abu Beer and come out to meet him rfi great numbers, grew
Xd>mar9 concerning the appointing of a governor apprehenfive they defigned him fome mifehief*
of a certain place ; in which they railed their becaufe of paft enmity between him and them
voices fo high, in the prefence of the apoftle, in the time of ignorance, and immediately turn -
that it was thought proper to forbid fuch in- ed back, and told the prophet they refufed to
decencies for the future I. pay their alms, and attempted to kill him;

c Thofe who call unto thee from without the upon which Mohammed was thinking to reduce
inner apartments , &c,] Thefe, they fay, were them by force : but on fending Kbaled Ebn al
Oyeyna Ebn Hofein , and al Akrd Ebn Hdbes ; who Walid to them, he found his former meflenger
wanting to fpeak with Mohammed, when he was had wronged, them, and that they continued
{leeping at noon in his women’s apartment, had in their obedience 3 .
the rudenefs to call out fevera) times, Mohammed,

1 Jallal. % i/BgiJAWi. 3 Idem, Jallal-

4.1 8 Al KORA N. Chap. 49,

and God is knowing, and wife. If two parties of the believers contend
with one another, do ye endeavour to compofe the matter between them: and
if the one of them offer an infult unto the other, fight againft that party
which offered the infult, until they return unto the judgment of God •, and
if they do return, make peace between them with equity : and aft with
juftice ; for God loveth thofe whoaftjuftly3. Verily the true believers are
brethren : wherefore reconcile your brethren •, and fear God, that ye may
obtain mercy. O true believers, let not men laugh other men to fcorn ;
who peradventure may be better than themfelves : neither let women
laugh other women to fcorn who may poffibly be better than themfelves.
Neither defame one another ; nor call one another by opprobrious appellations.
An ill name it is to be charged with wickednefs, after having embraced the
faith: and whofo repenteth not, they will be the unjuft doers’3. O true
believers, carefully avoid entertaining a fufpicion of another : for fome fuf-
picions are a crime. Inquire not too curioufly into other mens failings:
neither let the one of you fpeak ill of another in his abfcence. Would
any of you defire to eat the fiefh of his dead brother? Surely ye would ab¬
hor it. And fear God : for God is eafy to be reconciled, and merciful. O
men, verily we have created you of a male and a female •, and we have
diftributed you into nations, and tribes, that ye might know one another.
Verily the moft honourable of you, in the fight of God, is the moft pious
of you: and God is wife and knowing. The Arabs of the defart' fay. We
believe. Anfwer, Ye do by no means believe ; but fay. We have embraced
Islam d : for the faith hath not yet entred into your hearts. If ye obey
God and his apoftle, he will not defraud you of any part of the merit of your
works : for God is inclined to forgive, and merciful. Verily the true be¬
lievers are thofe only who believe in God and his apoftle, and afterwards
doubt not ; and who employ their fubftance and their perfons in the de¬
fence of God’s true religion : thefe are they who fpeak fincerely. Say, Will

A If two parties of the believers contend , &c.]
This verfe is fuppofed to have been occalioned
by a fray, which happened between the tribes of
al Azvs and al Kbaxraj. Some relate, that the
prophet one day riding on an afs, as he pafled
near Abdallah Ebn Obba, the afs chanced to dale,
at which Ebn Obba (lopped his nofe 5 and Ebn
Razo aha laid to him. By God, the pifs of his
afs fmells fweeter than thy musk : whereupon a
quarrel enfued between their followers, and they
came to blows, tho’ they (Iruck one another on¬
ly with their hands and flippers, or with palm-
branches 1 .

b Neither let women laugh other zoo men to fcorn,
o<:c.] It is faid that this verfe was revealed on
account of Safya Bint Hoyai , one of the pro¬
phet’s wives; who came to her husband and
complained that the women faid to her, O thou

1 I idem*

Jewefs, the daughter of a Jew and of a Jewels:
to which he anfwered, Canft thou not fay , Aaron
is my father , and Mo fes is my uncle , and Mo¬
hammed is my husband 2 ?

c The Arabs of the defart , &c.] Thefe were
certain of the tribe of Afad, who came to Me¬
dina in a year of fcarcity, and having profeffed
Mohammedifm , told the prophet that they had
brought all their goods and their families, and
would not oppofe him, as fome other tribes had
done : and this they faid to obtain a part of the
alms, and to upbraid him with their having em¬
braced his religion and party

d 4njwer , Yc do by no means believe : but fay, We
have embraced I flam.] That is, Ye are not fin-
cere believers, but outward profeiTors only of the
true religion.

3 Idem.

2 Al Bejdawi* See Prid. Life of Mahom. />. in, isle.

Chap. 50. Al KORAN \

ye inform God concerning your religion a ? But God knoweth whatever is
in heaven and in earth : for God is omnifcient. They upbraid thee that
they have embraced Islam. Anfwer , Upbraid me not with your
' having embraced Islam : rather God upbraideth you , that he hath
directed you to the faithb ; if ye fpeak fincerely. Verily God knoweth
the fecrets of heaven and earth : and God beholdeth that which ye do.

a Will ye inform God concerning your religion?"] you to the faith ;] The obligation being not on
i. e. Will ye pretend to deceive him, by faying God’s fide, but on yours, for that he has fa-
ye are true believers ? voured you fo far as to guide you into the true

b God upbraideth you, that he hath direfted faith, if ye are fincere believers,

CHAP. L.

Intitled , K ; revealed at Mecca.

In the name of the moft merciful God.

K\ By the glorious Koran : verily they wonder that a preacher from

among themfelves is come unto them ; and the unbelievers fay. This
is a wonderful thing: after we (hall be dead, and become dull, Jhall we re¬
turn to life ? This is a return remote froi?i thought. Now we know what
the earth confumeth of them ; and with us is a book which keepeth an
account thereof. But they charge fahhood on the truth, after it hath come
unto them : wherefore they are plunged in a confufed bufinefs b. Do they
not look up to the heaven above them, and confider how we have raifed it
and adorned it and that there are no flaws therein ? We have alfo
fpread forth the earth, and thrown thereon mountains firmly rooted c : and
we caufe every beautiful kind of vegetables to fpring up therein •, for a fub-
ject of meditation, and an admonition unto every man who turneth unto us.
And we fend down rain as a bleffing from heaven, whereby we caufe gardens
to fpring forth, and the grain of harveft, and tall palm-trees having branch¬
es laden with dates hanging one above another, as a provifion for mankind;
and we thereby quicken a dead country : fo Jhall be the coming forth of the
dead from their graves. The people of Noah, and thofe who dwelt at Al
Rass11, and Thamud, and Ad, and Pharaoh accufed the prophets of im-
pofture before the Meccans and alfo the brethren of Lot, and the inha-

Hhh 2 bitants

* Some imagine that this letter is defigned to knowing what certainly to affirm of the Koran ;
exprefs the mountain Kaf which fcveral eaftern calling it fometimes apiece of poetry, at other
writers fancy encompaftes the whole world1, times a piece of forcery, and at other times apiece
Others fay it ftands for Kada al atnr, i. e. The of divination, &c.

matter is decreed , viz. the chaftifement of the c See chap. 16. p. 215, and chap. 31. p. 333-
infidels. See the Prelim. Difc. §. Ill- p< 59, £5 V. d See chap. 25. p. 299.

h They are plunged in a confufed bufinefs ;] Not

1 V, D’Herbel. Bib Is Orient . Art. Caf

2 Al Beidawi. Jallal,

Al KORA N. G h a p. 50.

bitants of the wood near Midian , and the people of Tobba* : all thefe ac-
cufed the apoftles of impofture wherefore the judgments which I threatened
werejuftly inflicted on them. Is our power exhausted by the firft creation?
Yea ; they are in a. perplexity, becaufe of a new creation which is foretold them,
-namely, the raijing of the dead We created man, and we know what his foul
whifpereth within him ; and we are nearer unto him than his jugular vein.
When the two angels deputed to take account of a man's behaviour , take an
account thereof-, one fitting on the right hand, and the other on the left : he
uttereth not a word, but there is with him a watcher, ready to note it b; And
the agony of death fhall come in truth : this, O man , is what thou foughtefb
to avoid. And the trumpet fhall found : this will be the day which hath
been threatened. And every foul fhall come ; and therewith fhall be a dri¬
ver and a witnefs c. And the former Jhall fay unto- the unbeliever , Thou wall
negligent heretofore of this day : but we have removed thy vail from off thee-,
and thy fight is become piercing this day. And his companion fhall fay.
This is what is ready with me to be attefled. And • God fhall fay , Caft into
hell every unbeliever, and perverfe perfon, and every one who forbad good,
and every tranfgreffor, and doubter of the faith , who fee up another god
with the true God ; and caft him into- a grievous torment. His compa¬
nion d fhall fay, O Lord, I did not feduce him ; but he was in a wide error e.
God (liall fay. Wrangle not in my prefence : fince I threatened you before
hand with the torments which ye now fee prepared for you. The fentence is not
changed with me : neither do I treat tny fervants unjuftly. On that day we
will fay unto hell, Art thou full ? and it fhall anfwer. Is there yet any ad¬
dition f? And paradile fhall be brought near unto the pious and it floall
be faid unto them , This is what ye have been promifed ; unto every one

who

1 Sec chip. 44. p. 402. before the tribunal ; and- the other prepared as a

b When the tzvo angels deputed to take account witnefs, to teftify either for or againft him. Some
of a marts behaviour, &e:]''The intent of the fay the former will be the guardian angel who
paflage is to exalt the omnifcience of God ; took down his evil aflions, and the other the
who wants not the information of the guardian angel who took down his good adlions 2.
angels, tho’ he has thought fit, in his wifdom, u His companioni] viz. The devil which fhall
to give them that employment : for if they are be chained to him.

fo exadl as to write down every word which c I did net feduce him , &c.] This will be the
falls from a man's mouth, how can we hope to anfwer of the devil, whom the wicked perfon
cicape the ohlervation of him who fees our in- will accufe as his feducer: for the devil has no
moll thoughts ? . _ power over a man, to caufe him to do evil ; any

The Mohammedans have a tradition that the otherwife than by fuggefting what is agreeable
angel who notes a man’s good adlions, has the to his corrupt inclinations V
command over him who notes his evil adlions ; f Is there yet any addition P] i. e. Are there yet
and that when a man does a good adlion, the any more condemned to this place; or is my
angel of the right hand writes it down ten times, fpace to be enlarged and rendred more capacious
and when he commits an ill adlion, the fame to receive them ?.

angel fays to the angel of the left hand, Forbear The commentators fuppofe hell will be quite
j 'ettin z it dozen for j'even hours ; peradventure he filed at the day of judgment; according to that
may pray, or may ask pardon 1 . repented exprellion- in the Koran, Verify I. will-

* A driver and a. zuiftiefs ;] i. e. Two angels, fill fall with you y Sec.
adling as a lcrjcant, to bring every perfon

1 Idem,

* Idem,

3 See chap. 14, p. 207, &c.

Chap. 5*"' Al KORAN. 421

who turned himfelf unto God , and kept his commandments *, who feared the
Merciful in fecret, and came unto him with a converted heart : enter the
fame in peace : this is the day of eternity. Therein {hall _ they have what¬
ever they {hall defire •, and there will be a fuperabundant addition of blifs with
us *. How many generations have we deftroyed before the Meccans, which
were more mighty than they in ftrength ? Pafs, therefore, through the regions
of the earth , and fee whether there he any refuge frotn our vengeance ? Verily
herein is an admonition unto him who hath a heart to under ft and, or giveth
ear, and is prefent with an attentive mind. We created the heavens and the
earth, and whatever is between them, in fix days -, and no wearinefs affedted
us b. Wherefore patiently fuffer what they fay c-, and celebrate the praife of
thy Lord before fun-rife, and before fun-fet, and praife him in fome part of
the night : and perform the additional parts of worfhip d. And hearken un¬
to the day whereon the cryer fhall call men to judgment from a near place' :
the day whereon they fhall hear the voice of the trumpet in truth : this will
be the day of mensfic oming forth from their graves : we give life, and we caufe
to die ; and unto us fhall be the return of all creatures : the day whereon the
earth fhall fuddenly cleave in funder over them. This will be an affembly
eafy for us to affemble . We well know what the unbelievers lay ; and thou
art not fent to compel them forcibly to the faith. Wherefore warn, by the
Koran, him who feareth my threatening.

3 See the Prelim. Di'fc. IV. p. too. voluntary, and of fupererogation ; and may

b And no wearinefs affefled ns ;] This was re- therefore be added, or omitted, indifferently,
vealed in anfwer to the fezes, who faid that c When the cryer ftall call men to judgment from
God relied from his work of creation on the a near place ;] That is, from a place whence c-
feventh day, and repofed himfelf on his throne, very creature may equally hear the call. This
as one fatigued 1 . place.it is fuppofed, will be the mountain of the

c Wherefore patiently fuffer what they fay;'] temple of Jerufalem , which fome fancy to be
Viz.. Either what the idolaters fay, in denying nigher heaven than any other part of the earth ;
the refurrettion ; or the Jews, in fpeaking in- whence Ifrafil will found the trumpet, and Ga-
decentlyof God. . briel will make the following proclamation, O

d The additional parts of worfhip ;] Thefe arc ye rotten bones, and torn fleft, and difperjed hair r,
the two inclinations ufed after the evening pray- God commandeth you to be gathered together to
cr, which are not neceflary, or of precept, but judgment 2.

1 At Beidawi, Jallal. * Iidem.

CHAP. LI.

In titled^ The Difper ling j revealed at Mecca.
In the name of the moft merciful God*

Y the winds difpernng. and Scattering the duft 3 •, and by the clouds bear-

ing

3 By tb: winds dfperftng rhe aft ;] Or. By the women who bring forth or feat ter children, (s' \

Al KORAN. Chap, f j,

ing a load 0/ rain*', by the yftipx running fwiftly fea b ; and by the
angels who diftribute things neceffary for the fupport of all creatures c : verily
that wherewith ye- are threatened is certainly true; and the laft judgment
will furely come. By the heaven furnifhed with paths d ; ye widely differ
in what ye lay e. He will be turned afide from the faith , who fhall be
turned afide by the divine decree. Curfed be the liars ; who wade in deep
waters of ignorance , neglecting their falvation. They ask, When will the
day of judgment come? On that day fhall they be burned in hell fire; and
it fhall be faid unto them , Tafte your punifhment ; this is what ye demand¬
ed to be flattened. But the pious fhall dwell among gardens and fountains,
receiving that which their Lord fhall give them ; becauie they were righteous
doers before this day . They flept but a fmall part of the night f ; and early in the
morning they asked pardon of God; and a due portion of their wealth was
liven unto him who asked, and unto him who was forbidden by fhame to ask.
■There are figns of the divine power and goodnefs in the eartl^ unto men of found
undertlanding ; and alfo in your own felves : will ye not therefore confider?
Your iuftenance is in the heaven; and alfo that which ye are promifed8.
Wherefore by the Lord of heaven and earth I /wear that this is certain¬
ly the truth ; according to what yourfelves fpeak h. Hath not the ftory of
Abraham’s honoured guefts 1 come to thy knowledge? When they went
in unto him, and faid. Peace : he anfwered. Peace ; faying within himfelf,
Thefe are unknown people. And he went privately unto his family, and
brought a fatted calf. And he fet it before them, and when he faw they
touched it not , he faid. Do ye not eat ? And he began to entertain a fear of
them. They Lid, Fear not11: and they declared unto him the promife of a
wife youth. And his wife drew near with exclamation, and fhe fmote her
face ‘, and faid, I am an old woman, and barren. The angels anfwered,
XXY1I. Thus faith thy Lord : verily he is the wife, the knowing. * And Abraham

faid

n By the clouds hearing a load of rain ;] Or,
By the women hearing a burthen in their womb,
or the winds bearing the clouds, &r.

b By the ft: ip s running fwiftly in the fea ; ] Or,
By the winds puffing fwiftly in the air, or the
i\\rs moving fwiftly in their courfes, {5V.

c By the angels who diflribute things , &c.] Or,
By the winds which diflribute the rain, &c.

d By the heavens fur ?ii ft: ed zvith paths;*) i. e.
The paths or orbs of the liars ; or the fircaks
which appear in the sky like paths, being thin
and extended clouds.

c le widely differ in zohatyefay ;] Concerning
Mohammed, or the Koran, or the refurredtion
and day of judgment; Jpeaking varioufly and
:n confidently of them.

f They Jlept but a fmall part of the night fj
Spending the greater part in prayer, and reli-
gioiL- meditation.

g Tour fufenance is in the heaven ; and alfo that
which ye are prom i fed ;] i. e. Your food cometh
from above, whence proccedcth the change of
feafons and rain : and your future reward is alfo
there, that is to fay, in paradife, which is fitu-
ate above the feven heavens.

h According to what yourfelves fpeak ;] That is,
Without any doubt or referved meaning, as ye
affirm a truth unto one another.

J See chap. 11. p. 182, and chap. 15. p. 212.

k They faid , Fear not.) Some add, That to
remove Abrahams fear, Gabriel, who was one
of thefe grangers, touched the calf with his
wing, and it immediately rofe up and walked to
its dam ; upon which Abraham knew them to be
the mehengers of God1 .

1 And fhe Jmote her face ;] This, fome pretend,
flie did for fhame ; becaufe flic felt her courfcs
coming upon her.

7 Al Beidawj.

Chap. 51. Al KORAN. 423

{aid unto them. What is your errand, therefore, O mefiengers of God ? They
anfwered. Verily we are fen t unto a wicked people : that we may fend down
upon them (tones of baked clay, marked from thy Lord, for the deft rut ion
of tranfgreffors. And we brought forth the true believers who were in the
city : but we found not therein more than one family of Modems. And
we overthrew the fame , and left a fign therein unto thofe who dread the
fevere chaftifement of God. In Moses alfo was a fign'. when we fent him
unto Pharaoh with manifeft power. But he turned back, with his princes,
faying, "This man is a forcerer, or a madman. Wherefore we took him
and his forces, and caft them into the fea : and he was one worthy of re-
prehendon. And in the tribe of Ad alfo was a fign : when we fent againft
them a deftroying wind 1 ; it touched not ought, whereon it came, but it
rendred the fame as a thing rotten and reduced to dufl. In Thamud like-
wife was a fign ; when it was faid unto them. Enjoy yourfehes for a timeb.
B .t they infolently tranfgrelfed the ^command of their Lord : wherefore a
terrible node from heaven affailed them, while they looked on c •, and they were
not able to (land on their feet , neither did they fave themfelves from de¬
finition And the people of Noah did we defiroy before thefe : for they
were a people who enormoudy tranfgretted. We have built the heaven with
might ; an 1 we have given it a large extent : and we have ftretched forth
the earth beneath ; and how evenly have we fpread the fame ! And of every
thing have we created two kinds d, that peradventure ye may confider.
Fly, therefore, unto God •, verily I am a public Warner unto you, from
him. And fet not up another god with the true God : verily I am a pub¬
lic warner unto you, from him. In like manner there came no apoftle unto
their preclecelfors, but they Laid, This man is a magician, or a madman.
Have they bequeathed this behaviour fucceflhvely the one to the other ? Yeaj
they are a people who enormoudy tranfgrefs. Wherefore withdraw from
them •, and thou J, halt not be blameworthy in fo doing. Yet continue to
admonifh : for admonition profiteth the true believers. I have not created genii
and men for any other end than that they fhould ferve me. I require not any
futtenance from them •, neither will I that they feed me. Verily God is he
who provideth for all creatures •, poflefled of mighty power. Unto thofe
who dial! injure our apoftle fhall be given a portion like unto the portion of
rhofe who behaved like them in times pafi ■, and they fhall not widi the fame
to be haftened. Woe, therefore, to the unbelievers, becaufe of their day
with which they are threatened !

a See chap. 7. p. 123, EsrV. d Two kinds ;] As for example : male, and fe-

b Far a vine ;] i. e. For three days. See chap, male; the heaven, and the earth ; the fun, and the
si p. 18 z. moon; light, and darknefs ; plains, and moun-

- While they looked on For this calamity tains ; winter, and fummer ; fweet, and bitter,

happened in the day time.

2 Tallalo'ddjn.

C H A P.

424

Al KORAN.

Chap. 52,

LII.

'Inti tlecl The Mountain; revealed at Mecca

In the name of the moffc merciful God.

fcrol] a

pafs away.

and

mountain of Sinai •, and by the book written in an expanded
_ ; and by the vifited houfe b ; and by the elevated roof of hea¬
ven ; and by the fwelling ocean : verily the punifhment of thy Lord will
furely defcend *, there /hall be none to with-hold it. On that day the hea¬
ven fhall be fhaken, and fhall reel ; and the mountains fhall walk

And on that day woe be'unto thofe who accufed God’s apojlles
of impofture *, who amufed themfelves in wading in vain difputes ! On that
day fhall they be driven and thruft into the fire of hell •, and it fhall be fa'id
inito them , This is the fire which ye denied as a fiction. Is this a magic
illufion ? Or do ye not fee ? Enter the fame to be fcorched : whether ye
bear your torments patiently, or impatiently, it will be equal unto you : ye
fhall furely receive the reward of that which ye have wrought. But the
pious fhall dwell amidft gardens and pleafures •, delighting themfelves in what
their Lord fhall have given them : and their Lord fhall deliver them from the

pains of hell.

g eft ion

fhall be faid

eafy di ■

_ bec.aufe of that which ye have wrought : leaning on couches dif-

pofed in order : and we will efpoufe them unto virgins having large black

And unto thofe who believe, and whofe off-fpring follow them in

eyes
the faith.

■adife

(Every man is given in pledge

for that which he fhall have wrought c.) And we will give them fruits In
abundance, and flefh of the kinds which they fhall defire. They fhall prefent
unto one .another therein a cup of wine , wherein there fhall be no vain dif-
courfe, nor any incitement unto wickednefs. And youths appointed to attend
. them, fhall go round them : beautiful as pearls hidden in their Jhell. And
they fhall approach unto one another, and fhall ask mutual queftions. Andxhzy
fhall fay, Verily we were heretofore amidft our family, in great dread with re¬
gard

a By the booky &c.] The book here intended,
according to different opinions, is either the
book or regifter wherein every man’s adlions are
recorded ; or the preferred table , containing
God’s decrees ; or the book of the law, which
was written by God, Mofes hearing the creak¬
ing of the pen ; or elfe the Koran 1 .

u The v id ted hoiifc ;] i. e. The Caaba, fo much
vifited by pilgrims; or, as fome rather think,

1 Al Zamakh. Al Beidawi.

the original model of that houfe in heaven, cal¬
led al Dor ah, which is vifited and compaffcd by
the angels, as the other is by men 2 .

c Every man is given in pledge for that which
he Jball have wrought \ ] i. c Every man is pledg¬
ed unto God for his behaviour : and if he docs
well, he redeems his pledge ; but if evil, he
forfeits it.

* See the Prelim . Difc. §. IV.

Chap. 52. Al KORAN, 425

gar & to our ftate after death : but God hath been gracious unto us, and hath deli¬
vered us from the pain of burning fire : for we called on him heretofore ; and he
is the beneficent, the merciful. Wherefore do thou, O prophet, admonifh
thy people. Thou art not, by the grace of thy Lord, a foothfayer, or a
madman. Do they fay. He is a poet : we wait, concerning him, fome ad-
verfe turn of fortune ? Say, Wait ye my ruin : verily I wait, with you, the
time of your dcftruEtion. Do their mature underftandings bid them fay this i
or are they people who perverfely tranfgrefs ? Do they fay. He hath forged
the Koran? Verily they believe not. Let them produce a difcourfe like
unto it, if they fpeak truth. Were they created by nothing •, or were
they the creators of themfelves ? Did they create the heavens and the earth ?
Verily they are not firmly perfuaded that God hath created them*. Are
the ftores of thy Lord in their hands ? Are they the fupreme difpenfers of
all things ? Have they a ladder, whereby they may afcend to heaven , and
hear the difcourfes of the angels ? Let one, therefore, who hath heard them,
produce an evident proof thereof. Hath God daughters, and have ye fonsb?
Doft thou ask them a reward for thy preaching ? but they are laden with
debts. Are the fecrets of futurity with them ; and do they tranfcribe the
fame from the table of God's decrees ? Do they fee'k to lay a plot againjl
thee ? But the unbelievers are they who fhall be circumvented c. Have they
any god, befides God ? Far be God exalted above the idols which they
affociate with him ! If they fhould fee a fragment of the heaven falling
down upon them , they would fay. It is only a thick cloud d. Wherefore
leave them, until they arrive at their day wherein they fhall fwoon for fear*:
a day, in which their fubtle contrivances fhall not avail them at all, nei¬
ther fhall they be protected. And thofe who a6V unjuftly fhall furely fuffer
another punifhment befides this f : but the greater part of them do not un-
derftand. And wait thou patiently the judgment of thy Lord concerning
them for thou art in our eye : and celebrate the praife of thy Lord, when
thou rifeft up •, and praife him in the night-feafon, and when the flars begin
to difappear.

a They are not firmly perfuaded that God hath heaven falling on them, they would not believe
treated them ;] For tho’ they confefs this with it till they were crufhed to death by it r.
their tongues, yet they deny it by their averfe- c I’he day wherein they fhall fwoon for fear ;]
nefs to render him his due worlhip. i. e. At the firfl: found of the trumpet 2 .

b See chap. 16. p. 218, See, f Another punifbtnent befides this That is,

c See chap. 8. p. 142, Sec, Befides the punifhment to which they fhall be

* If they fhould fee a fragment of the heaven doomed at the day of judgment, they fhall be
falling dozen on tbem> &c.] This was one of the previoufly chaftifed by calamities in this life, as
judgments which the idolatrous Meccans defied the flaughter at Bedr, and the feven years famine,
Mohammed to bring down upon them ; and yet, and alfo after their death, by the examination
fays the text, if they fhould fee a part of the of the fepulchre

3 Al Bejdawi*

1 Al Bsidawi,

2 See the Prelim . Difc. $. IV. p . 82.

426

Al KORAN.

Chap, 22:.

CHAP. LIII.

Intitled , The Star ; revealed at Mecca.
In the Name of the moft merciful God.

BY the ft-ar a, when it fetteth b •, your companion Mohammed erreth not ,

nor is he led affray : neither doth he {peak of his own will. It is no
other than a revelation, which hath been revealed unto him. One mighty
in power, indued with underftanding, taught it him c : and he appeared d in
the higheft part of the horizon. Afterwards he approached the -pro¬
phet e, and drew near unto him \ until he was at the diftance of two
bows length f from him , or yet nearer : and he revealed unto his fer-
vant that which he revealed. The heart of Mohammed did not falfly
reprefent that which he faw s. Will ye therefore difpute with him con¬
cerning that which he faw ? He alfo faw him another time, by the lote-
tree beyond which there is no patting h : near it is the garden of eternal
abode. When the lote-tree covered that which it covered/, his eye-fight
turned not afide, neither did it wander: and he really beheld fome of the
greateft figns of his Lord k. What think ye of Allat, and An CJzza, and
Manah, that other third goddefs1 ? Have ye male children, and God fe¬
male ?

a By the far ;] Some fuppofe the ftars in ge¬
neral, and others the Pleiades in particular, to
be meant in this place.

b When it fetteth ;] Or, according to a con¬
trary fignification of the verb here ufed, when
it rifeth.

c One mighty in power, &c\] Namely, the angel
Gabriel.

d He appeared ;] In his natural form, in which
God created him, and in the eaftern part of the
sky. It is laid that this angel appeared in his
proper fhape to none of the prophets, except
Mohammed ; and to him only twice : once when
he received the firll revelation of the Koran , and
a fecond time when he took his night-journey
to heaven ; as it follows in the text.

c Afterwards he approached ;] In a human fhape.
f Tzvo bows length ;] Or, as the word alfo fig-
nifics, two cubits length.

Ti be heart of Mohammed did not falfely repre¬
fent that which be faw; ] But he faw it in reality.

h The lotC‘ tree beyond zvhich there is ?io paffingd\
This tree, fay the commentators. Hands in the

feventh heaven, on the right hand of the throne
of God ; and is the utmoll bounds beyond
which the angels themfelves mud not pafs ; or,
as fome rather imagine, beyond which no crea¬
ture's knowledge can extend.

1 When the lotc-tree covered that zvhich it co¬
vered .] The words feem to fignffy, that what
was under this tree exceeded all defeription and
number.' Some fuppofe the whole holt of an¬
gels worfhipping beneath it 1 are intended; and
others, the birds which fit on its branches 2.

k And he beheld fome of the greatefl figns of his
Lord;] Seeing the wonders both of the fenfi-
ble and the intellcdlual world M

1 What think ye of Allat, and ?.l Uzza, and
Manah ;] Thofe were three idols of the ancient

Arabs , of which we have fpoken in the Prelimi¬
nary Difcourfe w

As to the blafphemy which fome pretend Mo¬
hammed once uttered, thro5 inadvertence, as he
was reading this paflage, fee chap. 22. p. 279*
not. c.

x' Idem.

2 Jall alo’odin.

3 AIBzidawi.

4 §■ 17 > £3V.

Chap. 5 3* Al KORAN. 427

male1? This, therefore, is an unjuft partition. They are no other than
empty names, which ye and your fathers have named goddeffes. God hath not
revealed concerning them any thing to authorize their worjhip. They follow
no other than a vain opinion, and what their fouls defire : yet hath the true
dire6tion come unto them from their Lord. Shall man have whatever he
wifheth for b ? The life to come, and the prefent life are Gods: and how
many angels foever there he in the heavens, their interceffion fhall be of
no avail, until after God fhall have granted permiffion unto whom he fhall
pleafe and fhall accept. Verily they who believe not in the life to come
give unto the angels a female appellation. But they have no knowledge
herein : they follow no other than a bare opinion •, and a bare opinion at¬
tained! not any thing of truth. Wherefore withdraw from him who turn-
eth away from our admonition, and feeketh only the prefent life. This is
their higheft pitch of knowledge. Verily thy Lord well knoweth him who
erreth from his way *, and he well knoweth him who is rightly directed.
Unto God helongeth whatever is in heaven and earth: that he may reward
thofe who do evil, according to that which they fhall have wrought ; and
may reward thofe who do well, with the mod excellent reward. As to
thofe who avoid great crimes, and hainous fins, and are guilty only of lighter
faults •, verily thy Lord will be extenfive in mercy towards them. He well
knew you when he produced you out of the earth, and when ye were
embryo’s in your mothers wombs : wherefore juftify not your felves : he
beft knoweth the man who feareth him. "What thinkeft thou of him who
turneth afide from following the truth , and giveth little, and covetoufly ftop-
peth his handc? Is the knowledge of futurity with him, fo that he feeth
the fame d ? Hath he not been informed of that which is contained in the
books of Moses, and of Abraham who faithfully performed his engage¬
ments ? 1*0 wit: that a "burthened foul fhall not bear the burthen of ano¬

ther ; and that nothing fhall he bnputed to a man for righteoufnefs , except
his own labour •, and that his labour fhall fu rely be made manifeft hereafter,
and that he fhall be rewarded for the fame with a mod abundant reward;
and that unto thy Lord will he the end of all things ; and that he caufeth

I i i 2 to

1 See chap. 16 p. 218, See.
b Shall man have whatever he toijheth for ?]
i. e. Shall he didtate to God, and name whom
he pleafes for his interceffors, or for his prophet;
or fhall he chufe a religion according to his own
fancy, and preferibe the terms on which he may
claim the reward of this life and the next 1 ?

e What thinkeft. thou of him, &c.] This paffage,
it is laid, was revealed on account of al Watid
Ebn al Mogheira, who following the prophet onc
day, was reviled by an idolater for leaving the
religion of the Koreijb, and giving occafion of
fcandal ; to which he anfwered, that what he

did was out of apprehenlion of the divine
vengeance: whereupon the man offered, for a
certain fum, to take the guilt of his apoftacy on
himfelf ; and the bargain being made, al Walid
returned to his idolatry, and paid the man part
of what had been agreed on, but afterwards, on
farther confideration, he thought it too much,
and kept back the remainder *.

d Is theknnuledge of futurity with him ?] That
is. Is he affured that the perfon with whom he
made the abovementioned agreement, will be
allowed to fuffer in his Head hereafter 3 ?

1 ^/Bexdawi, Jallaeo’ddjn,

* ,f/BEXDAWJ.

3 Idem.

428 Al KORAN C hae. 54,

to laugh, and caufeth to weep •, and that he plitteth to death, and giveth
life ; and that he createth the two fexes, the male and the female, of
feed when it is emitted j and that unto him appertaineth another production
namely, the raifing of the dead again to life hereafter ; and that he inricheth'
and caufeth to acquire pofifefiions ; and that he is the Lord of the dog-ftar * •
and that he deftroyed the ancient tribe of Ad, andTHAMUD, and left not
any of them alive *, and alfo the people of Noah, before them ; for thev
were moft unjuft and wicked : and he overthrew the cities which were turn¬
ed upfide down b ; and that which covered them , covered them. Which
therefore, of thy Lord’s benefits, O man , wilt thou call in queftion ? This
our apofile is a preacher like the preachers who preceded him. The ap^
proaching day of judgment draweth near: there is none who can reveal the ex
apt time of the fame, befides God. Do ye, therefore, wonder at this new
revelation ; and do ye laugh, and not weep, {pending your time in idle
diverfions ? But rather worlhip God, and ferve him.

* He is the Lord of the dog- ft sir ;] Sirius, or b The cities which were turned upftde down ; ]
the greater dog-ftar, was worlhipped by fome of Viz. Sodom, and the other cities involved in her
the old Arabs l. . ruin. See chap. 1 1. p. 184.

1 See the Prelim. Difc. §. 1. p. 17. and Hyd. not. in XJlug Beig, Tab. Stell.ftx. p. 53.

Intitled \ The Moon; revealed at Mecca.

* name of the moft merciful God.

THE hour of judgment approaches ; and the moon hath been fplit in

funder*: but if the unbelievers fee a fign, they turn afide, fayino-
This is a powerful charm”. And they accufe thee, O Mohammed , of im-
pofture, and follow their own lulls: but every thing will be immutably

fixed.

a The moon hath been ft>lit in funder This paf-
fage is expounded two different ways. Some ima¬
gine the words refer to a famous miracle fup-
pofed to have been performed by Mohammed :
for it is faid that, on the infidels demanding a
fign of him> the moon appeared cloven in two
one part vanifhing, and the other remaining ;
and Ebn Mafud affirmed that he faw mount
Hard interpofe between the two fe&ions. O-
thers think the preter tenfe is here ufed, in the
prophetic ftile, for the future, and that the paf-

fage fhould be rendred. The moon fhall be fplit
in funder: for this, they fay, is to happen at the
refurredtion. The former opinion is fupport-
ed by reading, according to fome copies,
wakad infhakk a Ikamaro, i. e. fince the moon bath
already been fplit in funder ; the fplitting of the
moon being reckoned by fome to be one of the
previous figns of the laft day *.

b A powerful charm ;] Or, as the participle
here ufed may alfo ftgnify, a continued feries of
magic, or, a tranftent magic illufton.

■ See a long and fabulous account of this pretended miracle in Gagnier, Vie de Mali, ch 10.
* Al Zamakh. Al Beidawi. ' J

Chap. 54. Al KORAN. 429'

fixed *. And now hath a meffage b come unto them, wherein is a deter¬
ment from obftinate infidelity •, the fame being confummate wifdom : but war-
ners profit them not ; wherefore do thou withdraw from them. The day
whereon the fummoner fhall fummon mankind to an ungrateful bufmefs *, they
fhall come forth from their graves with down-caft looks : numerous as locufts
fcattered far abroad ; haftening with terror unto the fummoner. The un¬
believers fhall fay. This is a day of diftrefs. The people of Noah accufed
■that prophet of impoflure, before thy people rejected thee : they accufed our
ferrant of impoflure, faying. He is a madman ; and he was rejected with
reproach. He called, therefore, upon his Lord, faying , Verily I am over¬
powered ; wherefore avenge me d. So we opened the gates of heaven, with
water pouring down, and we caufed the earth to break forth into fprings
fo that the water of heaven and earth met, according to the decree which
had been eftablifhed. And we bare him on a vejfel compofed of planks
and nails 3 which moved forward under our eyes*: as a recompenfe unto
him who had been ungratefully rejedted. And we left the faid vejfel for a
fign : but is any one warned thereby ? And how fevere was my vengeance,
and- my threatening ! Now have we made the Koran eafy tor admonition:
but is any one admonifhed thereby ? Ad charged their prophet with im-
pofture : but how fevere was my vengeance, and my threatening ! Verily
we fent againft them a roaring f wind, on a day of continued ill-luck5 :
it carried men away, as though they had been roots of palm trees forcibly
torn up h. And how fevere was my vengeance, and my threatening! Now
have we made the Koran eafy for admonition : but is any one admo¬
nifhed thereby ? Thamud charged the admonitions of their prophet with false¬
hood, and faid. Shall we follow a Angle man among us ? verily we fhould
then be guilty of error, and prepoflerous madnefs : is the office of admoni¬
tion committed unto him preferably to the reft of us.? Nay-, he is a liar,
and an infolent fellow. But Goo faid to Saleh, To morrow lhall they
know who is the liar, and the infolent perfon : for we will furely fend

the

a Every thing will be immutably fixed ;] Or
will reach a final period of ruin or fuccefs in this
world, and of mifery or happinefs in the next,
which will be conclufive and unchangeable
thenceforward for ever x.

b A mejfage ;] i. e. The Koran , containing
Itories of former nations which have been cha-
ftifed for their incredulity, and threats of a more
dreadful punifhment hereafter.

c The day whereon the fummoner fhall fummon
mankind to an ungrateful bufinefs j] That is. When
the angel Ijrafil fhall call men to judgment.

d lam overpowered ; wherefore avenge me.] This
.petition was not preferred by Noah till after he
had fuffered repeated violence from his people ;

for it is related, that one of them having fallen up¬
on him and almoft ftrangled him, when he came
to himfelf he faid, O Lord forgive them, fir
they know ?iot what they do* .

c Under our eyes ;] i. e. Under our fpecial re¬
gard and keeping.

f A roarings] Or, a cold wind.
g On a day of continued ill-lucki] Viz. On a
Wednefday. See chap. 41. p. 390. not. d.

h It carried men away , as they had been roots
of palm-trees, &c.] It is related that they fought
fheiter in the clefts of rocks, and in pits, hold¬
ing fail by one another ; but that the wind hn-
petuoufly tore them away, and threw them
down dead 3.

1 Al B* 1 DAW i.

-* Idem.

3 Idem,

43° Al KORAN. Chap. 5^.

the fhe-camd for a trial of them 1 ; and do thou obferve them, and bear
their infill ts with patience: and prophefy unto them that the water [hall be
divided between them b, and each portion Jhall he fat down to alternately. And
they called their companion c : and he took a fzvordd, and flew her. But
how fever e was my vengeance, and my threatening ! For we fent againil
them one cry of the angel Gabriel , and they became like the dry flicks
ufed by him who buildeth a fold for cattle *. And now have we made the
Koran eafy for admonition: but is any one admonifhed thereby? The
people of Lot charged his preaching with falfhood : but we fent againft
them a wind driving a lhower of Hones, which deftroyed them all except the
family of Lot ; whom we delivered early in the morning, through favour
from us. Thus do we reward thofe who are thankful. And JLor had warn¬
ed them of our feverity in chajlifing ; but they doubted of that warning.
And they demanded his guefts of him, that they might abufe them : but we
put out their eyesf, faying , Tafte my vengeance, and my threatening. And
early in the morning a lafting punifhment g furprized them. Tafte, there¬
fore, my vengeance, and my threatening. Now have we made the Koran
eafy for admonition : but is any one admonifhed thereby ? The warning of
AIoses alfo came unto the people of Pharaoh •, but they charged every one of
our fignswith impoflure : wherefore we chaftifed them with a mighty and irre-
iiftible chaftifement. Are your unbelievers, O Meccans, better than thefe ? Is
immunity from punifhment promifed unto you in the fcriptures ? Do they
fay. We are a body of men able to prevail againft our enemies ? The mul¬
titude fhall lurely be put to Bight, and fhall turn their back h. But the
hour of judgment is their threatened time of punifhment * .• and that hour
jhall be more grievous and more bitter than their afflictions in this life. Ve¬
rily the wicked wander in error, and floall be tormented hereafter in burn¬
ing

a See chap. 7. p. 124, Sec.
b The water Jhall be divided between the rn ;]
That is, between the Thamuditcs and the camel.
See chap. 26. p. 306. not. b.

c Their companion ;] Namely Koddr Eln Saif
who was not an Arab , but a fir-anger dwelling
among the Tbamudites . See chap. 7. p. 125.
not. a.

d He took a fzvord ;] Or, as the word alio
imports, He became ref Ante and daring.

c Like the dry flicks 71 fed by him who buildeth
a fold for cattle /] The words ma v fignify cither
the dry boughs with which, in the eaft, they
make folds or inclofures, to fence their cattle
from wind and cold ; or the itubble and other
fluff with which they litter them in thole folds
during the winter feafon.

f IV e put out their eyes;] So that their fockets
became filled up even with the other parts of

their faces, This, it is faid, was done by one
ftroke of the wing of the angel Gabriel. See
chap. 11. p. 1 83.

s A /ailing punifhment ;] Under which they
fhall continue till they receive their full punifh-
inent in hell.

h The multitude fhall fureiy be put to flight'd] This

prophecy was fulfilled by the overthrow of
the Korcijh at Redr . It is related, from a tra¬
dition of Omar , that when this paffage was re¬
vealed, Mohammed profeffed himfelf to be igno¬
rant of its true meaning ; but on the clay of the
battle of Bedry he repeated thefe words as he
was putting on his coat of mail 1 .

1 Ihc hour of judgment is their threatened time
f punifhment ;] i. e. The time when they fhall
receive their full punifhment ; what they fiiffer
in this world being only the fore-runner or ear¬
ned of what they fhall feel in the next.

1 Al Be 1 daw i*

Chap. 55. Al KORAN. 431

ing flames. On that day they fhall be dragged into the fire on their faces;
and it Jhall be faid unto them , Tafteye the touch of hell. All things have
we created bound by a fixed decree : and our command is no more than a
fingle word % like the twinkling of an eye. We have formerly deftroyed
nations- like unto you ; but is any of you warned by their example? Every
thing which they do is recorded in the books kept by the guardian angels :
and every aStion , both fmall and great, is written down in the preferved table.
Moreover the pious Jloall dwell among gardens and rivers, in the affembly
of truth, in the prefence of a moft potent king.

a Our command is no more than a fingle coord;'] Jingle aft, exerted in n moment. Some fuppofe
Vi z. Knn , i. c. Be. The paflage may alfo be* it refers to the bull nefs of the day of judgment 1 .
rendered, The execution ofi our purpofie is but a

1 Idem .

CHAP. LV.

Intltled , The Merciful; revealed at Mecca9.

In the name of the moil merciful God.

TH E Merciful hath taught his fervant the Koran. He created man :

he hath taught him diftindt fpeech. The fun and the moon run
their courfes according to a certain rule : and the vegetables which creep
on the ground, and the trees fubmit to his difpofition. He alfo railed the
heaven ; and he appointed the balance b, that ye fhould not tranfgrels in re-
lpedt to the balance : wherefore obferve a juft weight •, and diminifh not
the balance. And the earth hath he prepared for living creatures : there¬
in are various fruits, and palm-trees bearing fheaths of flowers •, and grain
having chaff, and leaves. Which, therefore, of your Lord’s benefits will
ye ungratefully deny'? He created man of dried clay like an earthen vefiel :
but he created the genii of fire clear from fmoke. Which, therefore, of
your Lord’s benefits will ye ungratefully deny ? Tic is the Lord of the
eaft, and the Lord of the weft d. Which, therefore, of your Lord’s be¬
ne fi t s

» Mod of the commentators doubt whether This verfe is intercalated, rr repeated byway
this chapter was revealed at Mecca or at Medina’, of burden, throughout the whole chapter no lefh
or partly at the one place, and partly at the other, than thirty one times, which was done, as Mar -
» The balance ;] Or juftice and equity in mu- racci guefles, in imitation of David 1 .
tual dealings. d The eajl and the weft ;} The original words

c Which therefore of four Lord’i benef.ts will are both in the dual number, and lignify the clii
y( ungratefully deny ?] The words are directed ferent points of the horizon at which the fun
to the two fpecies'of rational creatures, men and rifes and fets at the fummer and winter foilVinr,
genii; the verb and the pronoun being in the Sec chap. 37. p. 366. not. c.
dual number.

1 See Pfalm. cxxxvi.

43 2 Al KORAN. Chap.

nefits will ye ungratefully deny? He hath let loofe the two feas *, that they
meet each another : between them is placed a bar which they cannot pals.
Which, therefore, of your Lord’s benefits will ye ungratefully deny ? From
them are taken forth unions and lefler pearls. Which, therefore, of your
Lord’s benefits will ye ungratefully deny? His alfo are the fhips, carry¬
ing their fails aloft in the fea, like mountains. Which, therefore, of your
Lord's benefits will ye ungratefully deny? Every creature which liveth
on the earth is fubject to decay : but the glorious and honourable countenance
of thy Lord fhall remain forever. Which, therefore, of your Lord’s bene¬
fits will ye ungratefully deny? Unto him do all creatures which are in
heaven and earth make petition : every day is he employed in fome new
work b. Which, therefore, of your Lord’s benefits will ye ungratefully
deny ? We will furely attend to judge you, O men and genii, at the laft
day. Which, therefore, of your Lord’s benefits will ye ungratefully deny?

O ye collective body of genii and men, if ye be able to pafs out of the
coniines of heaven and earth *, pafs forth: ye fhall not pafs forth but by
abfolute power. Which, therefore, of your Lord’s benefits will ye un¬
gratefully deny ? A flame of fire without fmoke, and a fmoke without
flame rf fhall be lent down upon you ; and 'ye fhall not be able to defend your-
felves therefrom. Which, therefore, of your Lord’s benefits will ye ungratefully

deny ? And when the heaven fhall be rent in funder, and fhall become

red as a rofe, and [hall melt like ointment0: (Which, therefore, of your
Lord’s benefits will ye ungratefully deny ?) On that day neither man nor
genius fhall be afked concerning his fink Which, therefore, of your

Lord’s benefits will ye ungratefully deny? The wicked fhall be known
by their marks 8 ; and they fhall be taken by the forelocks, and the feet,
and JJjall he cajl into hell. Which, therefore, of your Lord’s benefits will
ye ungratefully deny ? This is hell, which the wicked deny as a falfhood:

they fhall pafs to and fro between the fame and hot boiling water11.

Which, therefore, of your Lord’s benefits will ye ungratefully deny ? But
for him who dreadeth the tribunal of his Lord, are prepared two gar¬
dens :

s The two feas i] Of fait water and frefli 1 ; f Neither man nor genius [hall be asked con-
ox die Perfian and Mediterranean Teas -1. corning his fin ;] For their crimes will be known

b Every day is he employed in feme new work ;] by their different marks; as it follows in the
In executing thofe things which he hath decreed text. This, fays al Beidawi, is to be under-
from eternity ; by giving life and death, raifing flood of the time when they fhall be raifed to
one and abafing another, hearing prayers and life, and fhall be led towards the tribunal : for
granting petitions, &c 3 . when they come to trial, they will then under-

c If ye be abte to pafs out of the confines of go an examination, as is declared in feveral
heaven and earth ;] To fly from the power, and places of the Koran.

to avoid the decree of God. e Sec the Prelim. Difc. §. IV. p. 84, &c.

d A fmoke without fame ;] Or, as the word h They Jhall pafs to and fro between the fame
alfo fignilies, molten braj's, which fhall be pour- and hot boiling water ;] For the only refpite they
ed on the heads of the damned. fhall have from the flames of hell, will be when

1 And Jhall melt like ointment ;] Or, fhall ap- they are fuffered to go to drink this fealding
pear like red leather-, according to a different liquor. See chap. 37. p.368.
fignification of the origin \1 word.

1 See chap. 25. p. 300. f Al Bsipavyi,

’ Idem, Jaliab.

Chap. 55- Al KORAN, 433

dens* : (Which, therefore, of your Lord’s benefits will ye ungratefully de¬
ny?) Planted with fhady trees. Which, therefore, of your Lord’s benefits
will ye ungratefully deny? In each of them Jhallbe two fountains flowing.
Which, therefore, of your Lord’s benefits will ye ungratefully deny ? In
each of them Jhall there be of every fruit two kinds b. Which, therefore, of
your Lord’s benefits will ye ungratefully deny ? They fha.ll repofe on
couches, the linings whereof Jhall be of thick filk interwoven with gold :
and the fruit of the two gardens Jhall be near at hand to gather c. Which,
therefore, of your Lord’s benefits will ye ungratefully deny ? Therein
Jhall receive them beauteous damfels , refraining their eyes from beholding any be-
ftdes their fpoufes : whom no man Jhall have deflowered before them, neither
any genius: (Which, therefore, of your Lord’s benefits will ye ungrateful¬
ly deny ? ) Having complexions like rubies and pearls. Which, therefore, of
your Lord’s benefits will ye ungratefully deny ? Shall the reward of good
works be any other than good ? Which, therefore, of your Lord’s benefits
will ye ungratefully deny ? And befides thefe there Jhall be two other gar¬
dens11 : (Which, therefore, of your Lord’s benefits will ye ungratefully deny ?)
Of a dark green®. Which, therefore, of your Lord’s benefits will ye un¬
gratefully deny? In each of them Jhall be two fountains pouring forth
plenty of water. Which, therefore, of your Lord’s benefits will ye ungrate¬
fully deny ? In each of them Jhall be fruits, and palm-trees, and pomegra-
nats. Which, therefore, of your Lord’s benefits will ye ungratefully deny ?
Therein Jloall be agreeable and beauteous damfels : Which, therefore, of your
Lord’s benefits will ye ungratefully deny? Having fine black eyes j and
kept in pavilions from public view : Which, therefore, of your Lord’s be¬
nefits will ye ungratefully deny ? Whom no man fhall have deflowered,
before their defined fpoufes , nor any genius. Which, therefore, of your
Lord’s benefits will ye ungratefully deny ? Therein Jhall they delight them-
felves, lying on green cufhions and beautiful carpets. Which, therefore, of
your Lord’s benefits will ye ungratefully deny ? Blefifed be the name of
thy Lord, pofTeffed of glory and honour !

a Tzvo gardens ;] i. e. One diftin£l paradife for
men, and another for genii : or, as lome ima¬
gine, two gardens for each perfon ; one as a
reward due to his works, and the other as a
free and fuperabundant gift, See,

b Tzvo forts of fruits ;] Some being known,
and like the fruits of the earth ; and others
of new and unknown fpecies ; or, fruits both
green and ripe.

c Near at hand to gather ;] So that a man may
peach them as he fits or lies down.

cl Tzvo other gardens ;] For the inferior claf-
fes of the inhabitants of paradife.

c Of a dark green;'] From hence, fays Al
Bei dazed, it may be inferred, that thefe gardens
will chiefly produce herbs, or the inferior forts
of vegetables ; whereas the former will be plant¬
ed chiefly with fruit-trees. The following part
of this defeription alfo falls fliort of that of
the other gardens, prepared for the fuperior
clafles.

K k k

C H A P.

434

A! KO RAN.

►

♦ »

In the name of the moft merciful G o d.

WrHEN the inevitable * day of judgment fhall fuddenly come, no foul

{hall charge the pr edition of its coming with falfhood : it wiil abafe
fome, and exalt others. When the earth fhall be fhaken with a violent
fhock % and the mountains fhall be dafhed in pieces, and fhall become as
duft fcattered abroad ; and ye fhall be feparated into three diftindl claffes :
the companions of the right hand-, (how happy fhall the companions of
the right hand be /) and the companions of the left hand b ; (how m\~
ferable fhall the companions of the left hand be!) and thofe who
have preceded others in the faith , fhall precede them to paradife c. Thefe
are they who fhall approach near unto God: they Jhall dwell in gardens of
delight : ( ’There Jhall be many of the former religions ; and few of the lafh.)
Repoflng on couches adorned with gold and precious (tones ; fitting oppofite
to one another thereon e. Youths which fhall continue in their bloom for
ever, fhall go round about to attend them, with goblets, and beakers, and
a cup of flowing wine : their heads fhall not ach by drinking the fame,
neither fhall their reafon be difturbed : and with fruits of the forts which
they fhall clioofe, and the flefli of birds of the kind which they fhall de-
flre. And there Jhall accompany them fair damfels having large black eyes ;
refembling pearls hidden in their Jhells : as a reward for that which they
fhall have wrought.. They fhall not hear therein any vain difcourfe,

* The Inevitable ;] The original word, the
force whereof cannot well be exprefled by a
fingle one in EfigliJh , fignifics a calamitous
accident which falls furely, and with fudden
violence ; and is therefore made ufe of here to
defign the day of judgment.

n The companions of the right handy and of the
left hand ;] That is, the blcHed, and the damn¬
ed ; who may be thus diftinguifhed here,, be-
caufe the books wherein their a&ions are rc-
giftred, will be delivered into the right hands
of the former, and into the left hands of the lat¬
ter 1 : tho’ the words tranflated right hand , and
left handy do alio lignify happinefs > and mij'ery .

c And thofe who have preceded others i?i the
ftltby Jhall precede them to paradife ;] Either the

1 Al Beidawi? Jallalq’ddiaW

iirll converts to Mobammcdifmy or the prophets,
who were the refpe<ftive leaders of their people,
or any perfons who have been eminent examples
of piety and vertue, may be here intended. The
original words literally rendred are. The leaders,
the leaders : which repetition, as fome fuppofe,
was defigned to exprefs the dignity of thefe

perfons, and the certainty of their future glory
and happinefs

d 7 here JJjall be many of the former religions ,
and J'ezu of the lajli] i. e. There fhall be more
leaders , who have preceded others in faith and
good works, among the followers of the feveral
prophets from Adam down to Mohammed , than
of the followers of Mohammed himfelf 3.

c See chap. 25. p. 212. not. e.

* lid cm .

3 lidem •

Chap. 56. Al KORAN. 435

or any charge of fin ; but only the falutation. Peace ! Peace ! And the
companions of the right hand ( how happy jhall the companions of the
right hand be !) Jloall have their abode among lote trees free from thorns, and
trees of mauz * loaded regularly with their produce from top to bottom ;
under an extended fhade, near a flowing water b, and amidft fruits in abun¬
dance, which fhall not fail, nor lhall be forbidden be gathered: and they
fhall repofe themfelves on lofty beds'. Verily we have created the damfels
‘of par adife by a peculiar creation"1: and we have made them virgins', be¬
loved by their hufbands, of equal age with them for the delight of the
companions of the right hand. ‘There Jhall be many of the former religions,
and many of the latter f. And the companions of die left hand ( how
inferable Jhall the companions of the left hand be !) Jhall dwell amidft burn¬
ing winds s, and fcalding water, under the ftiade of a black fmoke, nei¬
ther cool nor agreeable. For they enjoyed the pleasures of life before this,
%vhile on earth *, and obftinately perfifted in a hainous wickednefs : and they
. fa id. After we fhall have died, and become duft and bones, Jhall we furely
be raifed to life? Shall our forefathers alfo be raifed with us ? Say, Veri¬
ly both the firft and the laft fhall furely be gathered together to judg¬
ment , at the prefixed time of a known day. Then ye, O men, who have
erred, and denied the refurredion as a falfhood, fhall furely eat of the fruit
of the tree of al Zakkum, and fhall fill your bellies therewith : and ye
lhall drink thereon boiling water t, and ye fhall drink as a thirfty camel

Kkk 2 drink-

a Trees of mauz The original word Ta/h
is the name, not only of the mauz T, but alfo
of a very tall and thorny tree, which bears a-
bundance of Bowers of an agreeable fmell z,
and feems to be the Acacia.

b Near a flozving water ;] Which Bull be
conveyed in channels to fuch places, and in
fuch manner as every one fhall defire. 3 Al
Bcidawi obferves that the condition of the few
who have preceded others in faith and good
works, is reprefen ted by whatever may render
a city life agreeable ; and that the condition of
the companions of the right hand, or, the ge¬
nerality of the blefTed, is reprefented by thofe
things which make the principal pleafure of a
country life ; and that this is done to Blew
the difference of the two conditions.

c Lofty beds ;] The word tranflated beds , flg-
nifics alfo, by way of metaphor, wives or con -
cabbies ; and if the latter fenfe be preferred,
the paffage may be rendred thus, And they jhall
enjoy damfels raifed on lofty couches , whom we
have created , &c.

d We have created the damfels of far adife by a
peculiar creation Having created them pur-

pofely of finer materials than the females of this
world, and fubjeCl to none of thofe inconve¬
niences which are natural to the fex Some
underhand this paffage of the beatified women ;
who, tho’ they die old and ugly, fliall yet be
reflored to their youth and beauty in paradife5.

c Virgins ;] For how often foever their hus¬
bands fliall go in unto them, they fliall always
find them virgins.

f There fa all be many of the former rAifcns*
and many of the latter ;] Father Marracci thinks
this to be a manifeft contradiction to what is
faid above. There jhall be many cf the former and
few of the latter : but Al Beidawi obviates fuch
an objection, by obferving that the preceding
paffage fpeaks of the leaders only, and thole
who have preceded others in faith and good
works, and the paflage before us fpeaks of the
righteous of inferior merit and degree ; fo that
tho’ there be many of both forts, yet there may
be few of one fort, comparatively fpcaking, in
refpeCl to the other.

B Burning winds ;] Which fliall penetrate into
the paffages of their bodies.

1 See p. 371. 2 V. J. Leon. Dejcvipt . Africa, lib. 9.

Prelim . Difc. I V./>. 96, 5 See ib* p, 103.

5 AIB eidawt.

* See tide

43^ Al KORAN. Chap.

drinkcth. This /hall he their entertainment on the day of judgment. \ye
have created you : will ye not therefore believe that we can raife you froin
the dead? What think ye?' The feed which ye emit, do ye create the
fame, or are we the creators thereof ? We have decreed death unto you
all : and we fhall not be prevented. We are able to fubftitute others like
unto you in your Jlead, and to produce you again in the condition or form
which ye know not. Ye know the original production by creation ; will ye
not therefore confider that we are able to reproduce you by refuf citation?
What think ye ? The grain which ye fow, do ye caufe the fame to fprin»
forth, or do we caufe it to fpring forth ? If we pleafed, verily we could
render the fame dry and fruitlefs, fo that ye would not ceafe to wonder
faying , Verily we have contracted' debts h for feed and labour ; but we are not
permitted c to reap the fruit thereof. What think ye ? The water which ye
drink, do ye fend down the fame from the clouds, or are we the fenders thereof?
If we pleafed, we could render the fime brackilh : Will ye not therefore
give thanks? What think ye ? The fire which ye ftrike, do ye produce
the tree whence ye obtain the famed, or are we the producers thereof?.
We have ordained the fame for an admonition % aiW an advantage unto
thofe who travel through the defarts. Wherefore praife the' name of thy
Lord, the great God. Moreover I fwear f by the fetting of the flats;
(and it is finely a great oath, if ye knew it ;) that this is the excellent Koran,
the original whereof is written in the preferved book : none fhall touch the
fame, except thofe who are clean2. It is a revelation from the Lord of all
creatures. Will ye, therefore, defpife this new revelation ? And do ye make

this return for your food which ye receive from God, that ye deny yourfelves
to be obliged to him for the fame 11 ? When the foul of a dying perfon cometh
up to his throat, and ye at the fame time are looking on ; ( and we are nigher
unto him than ye,' but ye fee not his true condition :) would ye not. if ye are

not

a To wonder ;J Or to repent of your time and
labour bellowed to little purpofe, c dfc.

IJ We have contracted debts , &c.] Or, We are
undone.

c We are ?iot permitted , &c.] Or, We are un¬
fortunate wretches, who are denied the nece Va¬
ries of life.

d See chap. 36. p. 365. not. f.

c An admonition ;] To put men in mind of
the refurredlion J ; which the production of
fire in fome fort refembles : or, of the fire of

hell 2.

f I Jzve a r; ] The particle la is generally fup-
poled to be inicnfivc in this place ; but it it be
taken for a negative, the words 1 mi ft be tran¬
slate J, I will net or do not Jwcar, becaufe what
is here aborted is too manifeft to need the con¬
firmation of an oath

B None fall touch the fame, except thofe who
are clean ; ] Or, Let none touch the fame , &c.
Purity both of body and mind being requiftte in
him who would ufc this book with the refpeft
he ought, and hopes to edify by it: for which
reafon thefe words are ufually written* on the
cover

h ? hat ye deny yourfelves to be 'obliged to him
for the fame ;] By afcribing the rains, which fer¬
tilize your lands , to the influence of the
liars s .

Some copies inftcad of rizkacom , i. e. your
food , read jhocr acorn , i. e. your gratitude ; and
then th? palTage may be rendered thus. And do
ye make this return of gratitude, for God’s re¬
vealing the Koran, that ye reject the fame'/?/ a
fMion ?

1 See chap. 3 6. />. 365, 2 Al Beidawi.

D/fc. III. p. 69. * See lb. 1 . p. 31, 32.

Idem.

4 See the Prelim-

Chap. 57. Al KORAN. 437

not to be rewarded for your actions hereafter , caufe the fame to return in¬
to the body, if ye fpeak truth*? And whether he be of thofe who fhall
approach near unto God b, his reward fhall be reft, and mercy, and a gar¬
den of delights : or whether he be of the companions of the right hand, he
fhall be fainted with the falutation , Peace be unto thee ! by the companions
of the right hand his brethren : or whether he be of thofe who have rejected
the true faith, and gone aftray, his entertainment floall confift of boiling water,
and the burning of hell fire. Verily this is a certain truth. Wherefore
praife the name of thy Lord, the great God.

3 When the foul of a dying perfon cometh up to to his body; for ye may as eafily do that, as
bis throat. See. ] The meaning of this obfeare avoid the general judgment r.
paffage is, If ye fhall not be obliged to give an b Of thofe who Jh all approach near unto God 53-
account of your adlions at the laft day, as by your That is, of the leaders , or firft profeflors of the
denying the refurreflion ye feem to believe, faith,
caufe the foul of the dying perfon to return in-

1 J all al. Al B eida w

HAP.

Intitled , Irona; revealed at Me cc a, sr Medina1’.

In the name of the mofi merciful God.

mighty and wife.

Hatever is in heaven and earth fingeth praife unto Goo and he is
^ _ His is the kingdom of heaven and earth ; he giv-

eth life, and he putteth to death •, and he is almighty. He is the firft, and the
laft ; the manifeft, and the hidden : and he knoweth all things. I-t is he who cre¬
ated the heavens and the earth in fix days and then afeended his throne. He
knoweth that which entreth into the earth, and that which ilYueth out of the
fame; and that which defeendeth from heaven, and that which afeendeth
thereto : and he is with you, v/nerefoever ye be : for God feeth that which ye
do. His is the kingdom of heaven and earth and unto God fhall all things
return.

fucceed the night

lieve in God and his apoftle, and lay out in alms a part of the wealth where¬
of God hath made you inheritors : for unto fuch of you as believe, and beftow
alms, Jhall be given a great reward. And what aileth you, that ye believe
not in God, when the apoftle inviteth you to believe in your Lord; and he
hath received your covenant ‘ concerning this matter , if ye believe any fro-pofi-

tion ?

He caufeth the night to- fucceed the day, and he cauleth the day to

and he knoweth the innermoft part of men’s breafts. Be-

* The word occurs toward the end of the
chapter.

•’ U is uncertain which ot the two places
*.va$ the fccne of revelation of this chapier.

r He hath received your covenant ;] Thu is
Ye are obliged to believe in him by the ftrong
eil arguments and motives-

43 8 Al KORAN. Chap. 57.

tion ? It is he who hath fent down unto his fervant evident figns, that he may
lead you out of darknefs into light ; for God is compaffionate and merciful unto
you. And what aileth you, that ye contribute not of your fubfiance for the de¬
fence of God’s true religion ? Since unto God appertaineth the inheritance of
heaven and earth. Thofe among you who fhall have contributed and fought in
defence of the faith , before the taking of Mecca , fhall not be held equal with
thofe who fhall contribute and fight for the fame afterwards \ Thefe fhall be fupe-
rior in degree unto thofe who fhall contribute and fight for the propagation of
the faith after the abovementioned fuccefs : but unto all hath God promifed a moft
excellent reward \ and God well knoweth that which ye do. Who is he that
will lend unto God an acceptable loan ? for he will double the fame unto him,
and he fhall receive moreover an honourable reward. On a certain day, thou
fhalt fee the true believers of both fexes : their light fhall run before them,
and on their right hands 0 •, and it fijall be faid unto them , Good tidings unto
you this day : gardens through which rivers flow ; ye fhall remain therein for
ever. This will be great felicity. On that day the hypocritical men and the
hypocritical women fhall fay unto thofe who believe. Stay for us that we
may borrow fovie of your light. It fhall be anfwered. Return back into the
world , and feelc light. And a high wall fhall be fet betwixt them, wherein
fijall be a gate, within which fhall be mercy ; and without it, overagainft the
fame, the torment of hell. The hypocrites fhall call out unto the true be¬
lievers ■, faying , "Were we not with you ? They fliali anfwer. Yea ; but ye fe-
duced your own fouls by your hypocrify : and ye waited our ruin \ and ye
doubted concerning the faith •, and your wifhes deceived you, until the decree

of God came, and ye died : and the deceiver deceived you concerning God.

This day, therefore, a ranfom (hall not be accepted of you, nor of thofe who
have been unbelievers. Your abode Jhc.ll be hell fire : this is what ye have
deferved ; and an unhappy journey fhall it be thither l Is not the time yet come
unto thofe who believe, that their hearts fhould humbly fubmit to the admoni¬
tion of God, and to that truth which hath been revealed •, and that they be
not as thofe unto whom the feripture was given heretofore, and to whom the
time of forbearance was prolonged, but their hearts were hardened, and many
of them were wicked doers ? Know that God quickeneth the earth, after it
hath been dead. Now have we diftindlly declared our figns unto you, that
ye may underftand. Verily as to the almfgivers, both men and women, and
thofe who lend unto God an acceptable loan, he will double the fame unto
them *, and they fhall moreover receive an honourable reward. And they
who believe in God and his apoftles, thefe are the men of veracity, and the
witnefies in the prefence of their Lord : they fijall have their reward, and
their light. But as to thofe who believe not, and accufe our figns of falfe-

hood

3 Thofe who fijall have contributed and fought in their right hand f] One light leading them the
defence of the faith before the taking of Mecca, Jkall right way to paradile, and the other proceeding
not bs held equal with thofe who fall contribute from the book wherein tiieir aftions are record-
aften ] Bccuile afterwards there was not fo great ed, which they will hold in their right hand,
neceility for either, the Mokammeda?i religion be- c Stay for usd] For the righteous will haiten
ing firmly eftablifhed by that great fuccefs. to paradile fwift as lightning.

Their light fall run before them, and on

Chap. 57. Al KORAN. 439

hood, they / hall be the companions of hell. Know that this prefent life is
only a toy and a vain amufement : and worldly pomp, and the affedlation of
glory among you, and the multiplying of riches and children, are as the plants
nourilhed by the rain, the fpringing up whereof delighteth the husbandmen ;
afterwards they wither, lo that thou feeft the fame turned yellow, and at length
they become dry ftubble. And in the life to come will be a fevere punifhment
for thofe who covet worldly grandeur and pardon from God, and favour/br
thofe who renounce it : for this prefent life is no other than a deceitful provi-
fion. Haften with emulation to obtain pardon from your Lord, and paradife,
the extent whereof equalleth the extent of heaven and earth, prepared for
thofe who believe in God and his apoftles. This is the bounty of God : he
will give the fame unto whom he pleafeth ; and God is endued with great
bounty. No accident happeneth in the earth, nor in your perfons, but the
fame was entred in the book of our decrees , before we created it : verily this
is eafy with God : and this is written left ye immoderately grieve for the good
which efcapeth you, or rejoice for that which happeneth unto you •, for God
loveth no proud or vain-glorious perfon, or thofe who are covetous, and
command men covetoufnefs. And whofo turneth a fide from giving alms •, ve¬
rily God is felf-fufftcient, worthy to be praifed. We formerly lent our a-
poftles with evident miracles and arguments •, and we fent down with them the
fcriptures, and the balance1, that men might obferve juftice : and we fent
them down iron b , wherein is mighty ftrength for war', and various advan¬
tages unto mankind : that God may know who adifteth him and his apof¬
tles in fecret: d ; for God is ftrong and mighty. We formerly fent Noah
and Abraham, and we eftablifhed in their pofterity the gift of prophecy, and
the fcripture: and of them fotne were diredfed, but many of them were evil
doers. Afterwards we caufed our apoftles to fucceed in their footfteps ■, and
we caufed Jesus the fon of Mary to fucceed them, and we gave him the
gofpel : and we put in the hearts of thofe who followed him, compaffion and
mercy : but as to the monadic ftate, they inftituted the fame ( we did not pre-
feribe it to them ) only out of a defire to pleafe God •, yet they obferved not
the fame as it ought truly to have been obferved. And we gave unto fuch of
them as believed, their reward : but many of them were wicked doers. O ye who
believe in the former prophets*, fear God, and believe in hisapoftle Mahommed ;

he will give you two portions of his mercyf, and he will ordain you a light wherein

■ And the balance ;] i. e. A rule of juftice.
Some think that a balance was actually brought
clown from heaven by the angel Gabriel to
Noah, the ufe of which he was ordered to in¬
troduce among his people.

6 And we font them dozen iron ;] That is. We
taught them how to dig the fame from mines.
Al Zamakbjbari adds, that Adam is faid to have
brought down with him from paradile five
things made of iron, viz. an anvil, a pair of
tongs, two hammers, a greater and a Idler, and
a needle.

c Wherein is mighty ftrength for war ; j} War¬
like inftruments and weapons being generally
made of iron.

d In fecret ; }. That is, fincerely and hearti-

V-

c O ye who believe , Sc c. ] Thefe words arc
dire&ed to the Jews and Chrijlians , or rather
to the latter only.

f Two portions of bis ?ncrcy\~\ One as a rc~
compence for their believing in Mohammed , ana
the other as a recompcnce for their believing

44° Al KORAN. Chap, ^8#

yc may walk, and he will forgive you ; for God is ready to forgive and mer¬
ciful : that thole who have received the fcriptures may know that they have
hot power over any of the favours of God *, and that good is in the hand
of God ; he beftoweth the fame on whom he pleafetk, for God is endued
with great beneficence.

in the prophets who preceded him ; for they oned, becaufe they believe not- in his apoftle,
will not lofe the reward of their former religi- and thofe favours are annexed to faith in him;
on, though it be now abrogated by the promul- or. That they have not power to difpofc of
gation of IJlam 1 . God’s favours, particularly of the greateft o{

That they have 7iot power ever any of the them, the gift of prophecy, fo as to appro-
favours of God; ] i. e. That they cannot ex* priate the fame to wham they plcafe 2.
peel to receive any of the favours .abavemenu-

1 i/BEiDAWi, *.Idern.

CHAP. LVIII.

I 7i titled) She who difputed ; revealed at Medina4

In the name of the moft merciful God.

XXVIII. ■* \TO W hath God heard the fpeech of her who difputed with thee con-

cerning her husband, and made her complaint unto God " ; and Goe>
hath heard your mutual difeourfe : for God both heareth and feeth. As to
thofe among you who divorce their wives, by declaring that they will there¬
after regard them as their mothers ; let them know that they are not their mo¬
thers. They only are their mothers who brought them forth c ; and they cer¬
tainly utter an unjuftifiable faying, and a falfliood : but God is gracious rea¬
dy to forgive. Thol'e who divorce, their wives by declaring that they .will for the

future

a Some are of opinion that the firft ten verfes dccifion, adding that fuch form of fp.eaking was
of this chapter, ending with thefc words, and fear by general confent underftood to imply a per-
. God ,. before whom ye Jball be .ajfembled, were re* petual feparation, Upon this the woman be-
vealed at Mecca , and the reft at Medina 1 . ing greatly concerned becaufe of the fmallnefs

b Her who difputed with thee concerning her of her children, went home, and uttered her
husband) See. ] This was Khazvla bint \ Tbalaba , complaint to God in prayer: and thereup-
thc wife of Aw s Ebn al Sam at, who being di- on this pafTage was -revealed 3, allowing a
vorced by her husband by a form in ufe among man to take his wife again, notwithftanding his
the Arabs in the time of ignorance, viz. by having pronounced the abovemen tioned form
faying to her, Thou art to me as the bach of my of divorce, on doing certain adits of cha-
inotber 2, came to ask Mohammed's opinion whe- rity, or mortification, by way of penance,
ther they were neceflarily obliged to a feparati- v They only are their mothers who brought them
on ; and he told her that it was not lawful for forth And therefore no woman ought to be
her to cohabit with her husband any more : to placed in the fame degree of prohibition, ex-
which fhe replying, that her husband had not cept thole whom God. has joined with them, as

put her away, the prophet repeated his former nurftng- mothers, and the wives of the prophet4--

♦

£ Idem . * Sec chap. 33. p. 341. 3 A/ Beivawi, Jallal. Sec*

* Al Beidawi. See chap. 4. p. 63, and ch. 33. p. 350.

Chap. 58. Al KORAN \ 441

future regard them as their mothers, and afterwards would repair a what they
have fa id, jhall be obliged to free a captive b, before they touch one another.
This is what ye are warned to perform : and God is well apprized of that which
ye do. And whofo findeth not a captive to redeem , Jhall obferve a faft of two
confecutive months, before they touch one another. And whofo fhall not be
able to faft that time , Jhall feed threefcore poor men. This is ordained
you, that ye may believe in God and his apoftle. Thefe are the ftatutes of
God : and for the unbelievers is prepared a grievous torment. Verily they
who oppofe God and his apoftle, fhall be brought low, as the unbelievers
who preceded them were brought low. And now have we fent down mani-
feft figns : and an ignominious punifhment awaiteth the unbelievers. On a certain
day God fhall raife them all to life, and fhall declare unto them that which
they have wrought. God hath taken an exadl account thereof ; but they have
forgotten the fame : and God is witnefs over all things. Doft thou not perceive
that God knoweth whatever is in heaven and in earth ? There is no private
difcourfe among three perfons, but he is the fourth of them j nor among five;*
but he is the. fixth of them •, neither among a fmaller number than this, nor a
larger, but he is with them, wherefoever they be : and he will declare unto them
that which they have done, on the day of refurredlion ; for God knoweth all
things. Haft thou not obferved thofe who have been forbidden to ufe clandeftine
difcourfe, but afterwards return to what they have been forbidden, and dif¬
courfe privily among themfelv’es of wickednefs, and enmity, and difobedi-
ence towards the apoftle"? And when they come unto thee, they falute thee
with that form of falutation wherewith God doth not falute theed : and they fay
among themfelves, by way of derijion. Would not God punifh us for whan
we fay, if this man were a prophet ? Hell JJoall be their fufficient punijio -
ment : they fhall go down into the fame to be burned •, and an unhappy jour¬
ney ftjall it be! O true believers, when ye difcourfe privily together, dif¬
courfe not of wickednefs, and enmity, and difobedience towards the apoftle ;
but difcourfe of juftice, and piety : and fear God, before whom ye fhall
be aflfembled. Verily the clandeftine difcourfe of the infidels procecdeth from
Satan, that he may grieve the true believers : but there fhall be none to
hurt them in the leaft, unlefs by the permiffion of God wherefore in
God let the faithful truft. O true believers, when it is faid unto you, Make

L 1 1 room

1 Would repair, Src.] This feems to be here
the true meaning of the original word, which
properly fignifies to return, and is varioufly ex¬
pounded by the Mohammedan doctors.

b A captive','] Which captive, according to
the tnolt received decifion, ought to be a true
oeliever ; as is ordered for the expiation ofman-
fl.uighter 1 .

c Thofe who have been forbidden to ufe clandeftine
hfourfe. Sec. ] That is. The Jews and hypo¬

critical Mofems, who caballed privately together
againlt Mohammed, and made figns to one another
when they law the true believers : and this they
continued to do, notvvithftanding they were
forbidden.

d They falute thee with that form of faluta¬
tion wherewith God doth not falute thee.] It leans
they ufed, in Head of Al J'aldm aleica, i. c.
Peace he upon thee, to fay, Al Jam ala; a, i. c.
Mijchief on thee, Sec 2 .

44 2 K O R A PT. Chap, ^8.

room in the afiembly; make room3: God will grant you ample room in
paradife. And when it is faid unto you. Rife up ; rife up : God will raife
thofe of you who believe, and thofe to whom knowledge is given, to fu-
perior degrees of honour : and God is fully apprized of that which ye do
O true believers, when ye go to fpeak with the apoftle, give alms previouf-
ly to your difcourfing with him. b: this will be better for you, and more pure
But if ye find not what to give, verily God will be gracious and merciful
■unto you. Do ye fear to give alms previoufly to your difcourfing with the
prophet, left ye Jhould unpoverifh yourfelves ? Therefore if ye do it not, and
God is gracious unto you, by difpenfing with the faid precept for the future, be
conftant at prayer, and pay the legal alms; and obey God and his apoftle
in all other matters : for God well knoweth that which ye do. Haft thou
not obferved thofe who have taken for their friends a people againft whom
God is incenfed c ? They are neither of you, nor of themd: and they
fwear to a lye e knowingly. God hath prepared for them a grievous punifh-
ment ; for it is evil which they do. They have taken their oaths for a cloak,
and they have turned men afide from the way of God : wherefore a lhameful
punifhment awaiteth them ; neither their wealth nor their children fhall avail
them at all againft God. Thefe fhall be the inhabitants of hell fire ; they
fhall abide therein for ever. On a certain day God fhall raife them all : then
will they fwear unto him, as they fwear now unto you, imagining that it
will be of fervice to them. Are they not liars? Satan hath* prevailed a-
gainft them, and hath caufed them to forget the remembrance of God.
Thefe are the party of the devil; and fhall not the party of the devil be
doomed to perdition ? Verily they who oppofe God and his apoftle, fhall be
placed among the moft vile. God hath written ; Verily I will prevail, and my
apoftles : for God is ftrong and mighty. Thou fbalt not find people who
believe in God and the laft day, to love him who oppofeth God and his
apoftle ; although they be their fathers, or their fons, or their brethren, or
their nearelt relations. In the hearts of thefe hath God written faith ; and
he hath ftrengthened them with his fpirit : and he will lead them into gardens,
beneath which rivers flow, to remain therein for ever. God is well pleafed in
them ; and they are well pleafed in him. Thefe are the party of God : and
fhall not the party of God profper ?

CHAP,

a When it is faid unto you , Make room in the
ajfembly ; make room. ] In this pafTage the Moftems
are commanded to give place, in the public aflem-
blies, to the prophet and the more honourable of
his companions; and not to prefsand croud upon
him, as they ufed to do, out of a defire of be¬
ing near him, and hearing his difcourfe.

b Wheti ye go to fpeak zoith the apoftle , give
alms, &c. ] To fhew your fincerity, and to ho¬
nour the apoftle. It is doubted whether this be
a coun-fel or a precept > but however it conti¬

nued but a very little while in force, being a-
greed on all hands to be abrogated by the fol¬
lowing pafTage, Do ye fear to give aims. See. 1 .

A people againft whom God is incenfed ; ] i. e.
The Jews.

tl They are neither of you , nor of them \ ] Be-

ing hypocrites, and wavering between the two
parties.

c They fwear to a lye ;] i. e. They have fo-

lemnly profefled IJldm, which they believe not
in their hearts.

1 Jidem .

443

Chap. 59* Al KORAN \

CHAP. LIX.

Intitled , The Emigration revealed at

In the name of the moft merciful

Medina.

God.

WHatever is m heaven and earth celebrateth the praife of God : and he

is the mighty, the wife. It was he who caufed thofe who believed
not, of the people who receive the fcripture, to depart from their habitati¬
ons at the firft emigration b. Ye did not think that they would go forth :
and they thought that their fortreffes would protedt them againft God. But
the chajiifement of God came upon them, from whence they did not expedt *
and he call terror into their hearts. They pulled down their houfes with
their own hands c, and the hands of the true believers. Wherefore take ex-

a The original word fignifies the quitting or
removing from one's native country, or fettle-
jment, to dwell elfewhere, whether it be by
choice or compulfion.

b It was God who caufed the unbelievers , of
thofe who receive the fcripttires, to depart from
their habitations at the firft emigration. ] The
people here intended were the Jews of the
tribe of al Nadir , who dwelt in Medina, and
when Mohammed fled thither from Mecca , pro-
mi fed him to Hand neuter between him and his
opponents, and made a treaty with him to that
purpofe. When he had gained the battle of
Redr, they confefled that he was the prophet
deferibed in the law : but upon his receiving
that difgrace at Ohod, they changed their note;
and Caab Ebn al Aftoraf with 40 horfe went
and made a league with Abu Sofian , which
they confirmed by oath. Upon this, Moham¬
med got Caab difpatched, and, in the 4th year
of the Hejra , fet forward againft al Nadir, and
befleged them in their fortrefs, which flood a-
bout 3 miles from Medina , for 6 days, at the
end of which they capitulated, and were al¬
lowed to depart, on condition that they fliould
entirely quit that place : and accordingly fome
of them went into Syria, and others to Khaibar
;and Hira x.

This was the firft emigration , mentioned in
the paflage beiore us. The other happened fe-

1 1 2 ample

veral years after, in the reign of Omar, when
that Kbalif banifhed thofe who had fettled at
Khaibar , and obliged them to depart out of
Arabia e.

Dr. Prideaux , fpeaking of Mohammed's
obliging thofe of al Nadir to quit their fettle -
ments, fays that a party of his men purfued
thofe who fled into Syria, and having over¬
taken them, put them all to the fword, except -
ing only one man that efcaped. With fucb
cruelty, continues he, did thofe barbarians fir ft
fet up to fight for that impoflure they had bee?t
deluded into But a learned gentleman has
already obferved that this is all grounded on a
miftake, which the dodlor was led into by an
imperfe£Uon in the printed edition of Elmaci-
nus ; where, after mentioning the expulfion of
the Nadirites, are inferted fome incoherent
words relating to another action, which hap¬
pened the month before, and wherein 70
Mojlems, inftead of putting others to the fword,
were furprized and put to the fword them-
felves, together with their leader al Mondar
Ebn Omar, Caab Ebn Zeid alone efcaping 4.

c cIhey pulled dozen their houfes zvith their
own hands ;] Doing what damage they could,
that the Mojlems might make the lefs advan¬
tage of what they were obliged to leave be¬
hind them.

1 ^/Beidawi, Jalead- &c. V. Abulf. vit. Moh . cap. 35. * Idem Interpp. 3 Priik

Life of Mah. p. 82. 4 V « Gacnier. not, in Abulf vit . Mob . p. 72.

4.4.4, Al Yl 0 R A ^ Chap. 5^

ample from them , O ye who have eyes. And if God had not doomed them
to banifliment, he had lurely punifhed them in this world a ; and in the world
to come they fhall fufler the torment of hell fire. This, becaufe they op-
pofed God and his apoftle : and whofo oppofeth God, verily God will be
fevere in punifhing him. What palm-trees ye cut down, or left {landing on
their roots, were fo cut down or left by the will of God ; and that he might
dilgrace the wicked doers. And as to the fpoils of thefe people which God
hath granted wholly to his apoftle b, ye did not pufh forward any horfes or
camels againft the fame *; but God giveth unto his apoftles dominion over
whom he pleafeth : for God is almighty. ‘The fpoils of the inhabitants of the
towns which God hath granted to his apoftle, are due unto God and to
the apoftle, and him who is of kin to the apoftle , and the orphans, and the poor,
and the traveller ; that they may not be for ever divided in a circle amono-
fuch of you as are rich. What the apoftle fhall give you, that accept; and
what he fhall forbid you, that abftain from: and fear God ; for God is
fevere in chaftifing. A part alfo belongeth to the poor Mohajerin<i, who
have been difpoffefied of their houfes and their fubftance, feeking favour from
God, and his good will, and affifting God and his apoftle. Thefe are the
men of veracity. And they who quietly pofiefied the town of Medina, and
profeffed the faith without mol eft at ion, before them c, love him who hath fled
unto them, and find in their breads no want of that which is given the
Mohajertn f, but prefer them before themfelves, although there be indi¬
gence among them. And whofo is preferved from the covetoufnefs of his
own foul, thofe fhall furely profper. And they who have come after therm
fay, O Lord, forgive us and our brethren who have preceded us in the
faith, and put not into our hearts ill-will againft thofe who have believed :
O Lord, verily thou art compaffionate and merciful. Haft thou not obferv-

a He bad furely punifbed them in this zvorld ;]
Dy delivering them up to daughter and captivi¬
ty, as he did thofe of Koreidha.

b As to the fpoils which God hath granted
wholly to his apoftle , &c.] It is remarkable that
m this expedition the fpoils were not divided
according to the law given for that purpofe in
the Koran 1 , but were granted to the apoftle,
and declared to be entirely in his difpofition :
And the reafon was, becaufe the place was
taken without the afliitance of horfe; which be¬
came a rule for the future

c Ye did not pufh forward any horfes or camels
again, (1 the fame ;] For the fet element of thofe
of Al Nadir being fo near Me din a , the MoJPems
•went all on foot thither, except only the pro¬
phet himfelf 3 .

d To the poor Mohajerin ; ] Wherefore Mo¬
hammed diftributed thofe fpoils among the Mo -

bajerin, or thofe who had fled from Meccay onr
ly; and gave no part thereof to the Anfdrs , or
thofe of Medina , except only to three of them*
who were in neceflitous circumftances

* They who quietly pojfejfed Medina, and pror
fejfed the faith zvithout tnoleftation, before them',\
That is, the Anfdrs ; who enjoyed their houfes*
and the free exercife of their religion before
the Hejra , while the converts of Mecca were,
perfecuted and harraffed by the idolaters.

* And find in their breafts no zvant of that zohlch
is given the Mohajerin;] i. e. And bear them no
grudge or envy on that account.

g They who have come after them ;] The per-
fons here meant feem to be thofe who fled from
Mecca after Mohammed began to gain flrength*
and his religion had made a confiderablc pro 7
grefs.

1 Chap. &. p. 144.

Ys Aculf. ubi fup. p . 72,

% Vx Asvlf, vit* Mob. p. 91,

3 Al Bexdawi.

4 IJew,

Chap. 59. Al KORAN. 445

ed them who play the hypocrites ? They fay unto their brethren who be¬
lieve not, of thofe who have received the fcriptures % Verily if ye be ex¬
pelled your habitations , we will furely go forth with you ; and we will not
pay obedience, in your refpedt, unto any one for ever : and if ye be attack¬
ed, we will certainly affift you. But God is witnefs that they are liars. Ve¬
rily if they be expelled, they will not go forth with them ; and if they
be attacked, they will not affift themb; and if they do affift them,
they will furely turn their backs : and they (hall not be protect¬
ed. Verily ye are ftronger than they , by reafon of the terror caft into their
breafts from God. This, becaufe they are not people of prudence.
They will not fight againft you in a body, except in fenced towns, or from
behind walls. Their ftrength in war among themfelves is great c: thou
thinkeft them to be united •, but their hearts are divided. This, becaufe
they are people who do not underftand. Like, thofe who lately preceded
them d, they have tafted the evil confequence of their deed ; and a painful
torment is prepared for them hereafter. 'Thus have the hypocrites deceived the
Jews : like the devil, when he faith unto a man. Be thou an infidel ; and
when he is become an infidel, he faith. Verily I am clear of thee; for I
fear God, the Lord of all Creatures. Wherefore the end of them both fhall
be that they Jhall dwell in hell fire, abiding therein for ever : and this Jloall
be the recompenfe of the unjuft. O true believers, fear God > and let a
foul look what it fendeth before for the morrow6 : and fear God, for God
is well acquainted with that which ye do. And be not as thofe who have for¬
gotten God, and whom he hath caufed to forget their own fouls : thefe are
the wicked doers. The inhabitants of hell fire, and the inhabitants of para-
dife fhall not be held equal- The inhabitants of paradife are they who fhall'
enjoy felicity. If we had fent down this Koran on a mountain, thou would-
eft certainly have feen the fame humble itfelf, and cleave in funder for fear
of God. Thefe fimilitudes do we propofe unto men, that they may con.-
fider. He is God, befides whom there is no God ; who knoweth that which
is future, and that which is prefent : he is the moft Merciful ; he is God, be¬
fides whom there is no God : the King, the Holy, the Giver of peace,
the Faithful, the Guardian, the Powerful, the Strong, the moft High. Far

be God exalted above the idols which they affociate with him / Fie is God,

the

a Their brethren who believe not, of thofe who

• %

have received the fcriptures ; ] That is, the
Jews of the tribe of al Nadir.

b If they be expelled , they will not go forth
with them ; and if they be attacked , they zvill not
affift them f\ And it happened accordingly: for
ft bn Obba and his confederates wrote to the
Nadi rites to this purpofe, but never performed
their promife 1 .

great ; ] i. e.

'ward ice which

tie with you, fince they fhew ftrength and va¬
lour enough in their wars with one another ;
but both fail them when they enter into the
lifts with God and his apoftle.

d Like thofe zobo lately preceded them ;] Viz.
The idolaters who were flam at Bedn or the
Jews of Kainoka , who were plundered and
lent into exile before thofe of al Nadir.

c For the morrozv ;] That is. For the next
life, which may be called the ?norrozv> as this
prefent life may be called to da y.

Their ftrength in war among themfelves is

It is not their weaknefs or co-
makes them decline a field bat-

Al KORAN. Chap. 60.

the Creator, the Maker, the Former. He hath moft excellent names
Whatever is in heaven and earth praifeth him : and he is the Mighty, the

Wife.

* See chap. 7. />. 136. not, c .

HAP.

LX.

Intitled, She who is tried a; revealed at Medina.

In the name of the moft- merciful God.

True believers, take not my enemy and your enemy for your friends b,

_ fhewing kindnefs toward them •, fince they believe not in the truth

which hath come unto you, having expelled the apoftle and yourfelves from
your native city, becaufe ye believe in God, your Lord. If ye go forth
to fight in defence of my religion, and out of a defire to pleafe me, and
privately fhew friendfhip unto them c ; verily I well know that which ye con¬
ceal, and that which ye difcover : and whoever of you doth this, hath already

If they get the better of you, they will be ene¬
mies unto you, and they will ftretch forth their hands and their

- 7 j

erred from the ftrait path.

tongues

againft you with evil : and they earneftly defire that ye fhould become unbe¬
lievers. Neither your kindred nor your children will avail you at all on the day

from one another : and God

and

of refurredlion, which will feparate you
feeth that which ye do. Ye have an excellent pattern in Abraham,

thole who were with him, when they faid unto their people. Verily we are
clear of you, and of the idols which ye worfhip, befides God : we have re¬
nounced

a The chapter bears this title, becaufe it di-
refls the women who defert and come over from
the infidels to the Moflems , to be examined,
and tried whether they be fincere in their pro-
fefiion of the faith.

b "Take not my enemy and your enemy for your
friends , &c. ] This paiTage was revealed on ac¬
count of Hateb Ebn Abi Bahaa* who under-
Handing that Mohammed had a defign to fur-
prize Mecca , wrote a letter to the Koreifb, giv¬
ing them notice of the intended expedition, and
advifed them to be on their guard : which let¬
ter he fent by Sarah, a maid-fervant belonging
to the family of Hajbem. The meffenger had
not been gone long, before Gabriel difeover-
ed the affair to the prophet, who immediately
fent after her, .and having intercepted the letter.

asked Hatch how he came to be guilty of fuch
an adlion ? to which he replied, that it was not
out of infidelity, or a defire to return to idola¬
try, but meerly to induce the Koreifb to treat
his family, which was Hill at Mecca , with fome
kindnefs ; adding, that he was well allured his
intelligence would be of no fervice at all to
the Meccans, becaufe he was fatisfied Goo
would take vengeance on them. Whereupon
Mohammed received his excufe, and pardoned
him : but it was thought proper to forbid any
fuch practices for the futuie 1 .

c And privately jhezv friend flip unto them \ ]
The verb here ufed has alfo a contrary fignifi-
cation, according to which the words may be
rendred, and yet openly Jhezv friend ft: ip unto
them .

1 Idem, V \ Aeulf. vit. Mob, p, 103,

Chap. 6o. Al KORAN? 447

nounced you ; and enmity and hatred is begun between' us and you for ever,
until ye believe in God alone: except Abraham’s faying unto his father.
Verily I will beg pardon for thee3.; but I cannot obtain ought of God in
thy behalf. O Lord, in thee do we truft, and unto thee are we turned ;
and before thee lhall we be afiembled hereafter. O Lord, fuffer us not to be
put to trial by the unbelievers b : and forgive us, O Lord ; for thou art
mighty and wife. Verily ye have in them an excellent example, unto him
who hopeth in God and the laft day : and whofo turneth back -, verily God
is felf fufficient, and praife worthy. Peradventure God will eftablifh friendfhip
between yourfelves and fuch of them as y tnow hold for enemies0: for God is
powerful ; and God is inclined to forgive, and merciful. As to thofe who have
not born arms againft you on account of religion, nor turned you out of your
dwellings, God forbideth you not to deal kindly with them, and to behave juft-
ly towards them d *, for God loveth thofe who adl juftly. But as to thofe who
have born arms againft you on account of religion, and have difpoffeffed you
of your habitations, and have aflifted in difpofleffing you, God forbid¬
eth you to enter into friendlhip with them : and whofoever of you enter-
eth into friendlhip with them, thofe are unjuft doers. O true believers,
when believing women come unto you as refugees, try them : God well
knoweth their faith. And if ye know them to be true believers, fend them
not back to the infidels: they are not lawful for the unbelievers to have in
marriage *, neither are the unbelievers lawful for them. But give their unbe¬
lieving hujbands what they lhall have expended /br their dowers’. Nor J, hall it be

any

* Except Abraham’ s fay big unto his father , Beer , the latter not only refufed to accept
Verily I zvill ask pardon for thee;] For in this them, but even denied her admittance
Abraham's example is not to be followed. See c But give their unbelieving husbands what
chap. 9. p. 164. they fall have expended for their dozvers. ] For

b Suffer us not to be put to trial by the un - according to the terms of the pacification of
believers ;] i. e. Suffer them not to prevail a- al Hodeibiya 4 , each fide was to return whit-
gainft us, left they thence conclude themfelves ever came into their power belonging to the
to be irf the right, and endeavour to make us other ; wherefore when the M ferns were, by
deny our faith by the terror of perfection I. this paffage, forbidden to reftore the married
c Peradventure God zvill eftablijh friendfhip women who fhould come over to them, they
letiveen you. Sc c. ] And this happened according- were at the fame time commanded to make
ly on the taking of Mecca ; when Abu Sofan fome fort of fatisfa&ion , by returning their
and others of the Kcreifh , who had till then dowry.

been inveterate enemies to the Mojlems , cm- It is related, that after the aforefaid pacifica-
braccd the fame faith, and became their 1‘riends tion, while Mohammed was yet at al Hodeibiya ,
and brethren. Some fuppofe the marriage of Sobeia bint al Hareth , of the tribe of AJlam ,
Mjhammcd with Omm Habib a, the daughter of having embraced Mohammedifm, her husband,
Abu Sofan , which was celebrated the year be- Mofafcr the Makbxutnite , came and demanded
fore, to be here intended 2. her back ; upon which this paffage was reveal-

d As to thofe zvho have not born arms againft ed ; and M^tfv?v;^/,purfuant thereto, ad min ill red
you , &c.] This paffage, it is faid, was reveal- to her the oath thereafter directed, and returned
ed on account of Koteila bint Abd" al Uzza, her husband her dower ; and then Omar nv.u
who having, while fhe was an idolatrefs, brought vied her s .
fome prefents to her daughter, Afina bint Abi

1 Al Beidawi. 2 V’ Gagnier not. in Abu If, vit, MZ\ P. 9 1* ' Al Be id aw v,

4 See chap. 41 8. p. 45, & c. s Al Beidawi,

448 Al KORA N. Chap. 60.

any crime in you if ye marry them, provided ye give them their dowries \
And retain not the patronage ot the unbelieving women : but demand back that,
which ye have expended for the dowry of fuch of your wives as go over to the
unbelievers ; and let them demand back that which they have expended for the
dowry of thofe who cottie over to you. This is the judgment of God, which
he ellablifheth among you : and God is knowing and wife. If any of your
wives b efcape from you to the unbelievers, and ye have your turn by the
coming over of any of the unbelievers wives to you c ; give unto thofe believers
whofe wives fhall have gone away, out of the dowries of the latter , fo much
as they fhall have expended for the dowers of the former : and fear God, in whom
ye believe. O prophet, when believing wojnen come unto thee, and plight
their faith unto thee d, that they will not affociate any thing with God, nor
Ileal, nor commit, fornication, nor kill their children % nor come with a ca¬
lumny which they have forged between their hands and their feet f, nor be
difobedient to thee in that which fhall be reafonable : then do thou plight
thy faith unto them, and afk pardon for them of God ; for God is inclined
to forgive, and merciful. O true believers, enter not into friendfhip with a
people againft whom God is incenfed 8 : they defpair of the life to come h,
as the infidels defpair of the refnrredlion of thofe who dwell in the graves.

3 Provided ye give them their dozer ies ; ] For
what is returned to their former husbands is not
to be confidered as their dower.

b Any of your wives ;] Literally, any thing of
your wives $ which fome interpret, any part of
their dowry.

c And ye have your turn , Sec.'] Or, as the origi¬
nal verb may alfo be tranflated, and ye take fpoils :
in which cafe the meaning will be, that thofe
Mofems , whofe wives fhall have gone over to
the infidels, fhall have a fatisfadtion for their
dower out of the next booty. This law, they
fa)', was given, becaufe the idolaters, after the
preceding verfe had been revealed, refilled to
comply therewith, or to make any return of the
dower of thofe women who went over to them
from the Mofems 1 ; fo that the latter were
obliged to indemnify themfclves as they could.

d See the Prelim. Difc. §. II. p. 47. Some

1 Idem . 2 Idem . 3 See

are of opinion that this paflage was not revealed
till the day of the taking of Mecca ; when, after
having received the folemn fubmiffion of the
men, he proceeded to receive that of the wo¬
men 2.

e See chap. 81 .

f Nor come with a calumny , See. ] Jallaldddin
underflands thefe words of their laying their
fpurious children to their husbands.

s A people againf whom God is incenfed ; ]
i. e. The infidels in general ; or the Jews in
particular 5:

h They defpair of the life to come ;] By reafon
of their infidelity ; or becaufe they well know
they cannot expedl to be made partakers of the
happinefs of the next life, by reafon of their
rejecting of the prophet foretold in the law,
and whofe million is confirmed by miracles

- 1. /. 1. A Al Beidawi,

CHAP,

Al KORAN.

449

Ch ap . 61 .

CHAP. LXI.

In titled, Battle Array ; revealed at Mecca".

In the name of the moft merciful God.

WHatever is in heaven and in earth celebrateth the praife of God ; for

he is mighty and wife. O true believers, why do ye fay that which
ye do not b ? It is moft odious in the fight of God, that ye fay that which ye do
not. Verily God loveth thofe who fight for his religion in battle array,
as though they were a well compared building. Remember when Moses faid
unto his people, O my people, why do ye injure me c •, fince ye know that I
am the apoftle of God fent unto you? And when they had deviated from the
truth , God made their hearts to deviate from the right way ; for God diredt-
eth not wicked people. And when Jesus the Son of Mary faid, O chil¬
dren of Israel, verily I am the apoftle of God fent unto you, confirming
the law which was delivered before me, and bringing good tidings of an apo¬
ftle who fhall come after me, and whofe name Jhall be Ahmed d. And when
he produced unto them evident miracles, they faid. This is manifeft forcery.
But who is more unjuft than he who forgeth a lye againft God, when he is
Invited unto Islam ? And-GoD direcVeth not the unjuft people. They feek
to excinguifh God’s light with their mouths : but God will perfect his light,
though the infidels be averfe thereto. It is he who hath fent his apoftle
with the direction, and the religion of truth, that he may exalt the fame a-
bove every religion, although the idolaters be averfe thereto. O true believers,
fhall I fhew you a merchandize which will deliver you from a painful tor¬
ment hereafter ? Believe in God and his apGftle •, and defend God’s true reli¬
gion with your fubftance, and in your own perfons. This will be better for you,

M m m . if

* Or, as fome rather judge, at Medina %
which opinion is confirmed by the explication
in the next note.

b Why do ye fay that which ye do not ? ] The
commentators generally fuppoie* thefe words to
be direded to the Mojlemsy who, notwithftand-
ing they had folerrmly engaged to fpend t-heir
lives and fortunes in defence of their faith, yet
fhamefully turned their backs at the battel of
Ohod 7. They may, however, be applied to
hypocrites of all forts, whofe ad ion 3 contra-
did their words.

c Why do ye - injure me? ] Viz. By your dif-

1 See chap. 3. p. 50, Sec.

4 See the Prelim. Difc. §. IV. p. 74,

obedience ; or by malicioufly afpcr'fing me 2 ?

d Whofe name JlaaJl be Ahmed ; ] For Moham¬
med alfo bore the name of Ah tried ; both names
being derived from the fame root, and nearly
of the fame fignification. The Perjian para-
phraftyto fupport what is here alledged, quotes
the following words of Christ, 1 go to my fa¬
ther, and the Paraclete floall come 3 ; the Mo¬
hammedan dodors unanimoufly teaching,- that
by the Paraclete (or, as they chufe to read it, the
Pcriclyte , or Illuflrious ,) their prophet is intend¬
ed, and no other 4.

2 See chap. 33. p. 351.

3 See Johnny i. 7, See.

Al K O R A IV. C hap. 62."

if ye knew it. He will forgive you your fins, and will introduce you into
gardens through which rivers flow, and agreeable habitations in gardens of
oerpetual abode. This will be great felicity. • And ye fhall obtain other
thino-s which ye defire, namely , afiiftance from God, and a fpeedy victory.
Ancf do thou bear good tidings to the true believers. O true believers, be ye
the affiftants of God •, as Jesus the fon of Mary faid to the apoftles, Who
will be my affiftants withrefpedt to God3? The apoftles anfwered. We will b e t\\t
afliftants of God. So ’a part of the children of Israel believed, and a part
believed not b : but we ftrengthe'ned thofe who believed, above their enemy ;
therefore they became victorious over ihe?n.

X See ch.ip. 3. p. 42. ing him, or by affirming him to be God, and

5? And a pert believed not ;] Either by reject- the fon of God *.

1 Jallalo’ddin.

CHAP. LXII.

Inti tied* The Aflembly ; Medina;-

% ft

s •

% *

In the name of the mod merciful God.

WHatever is in heaven and earth praifeth God *, the King, the Holy,

the Mighty, the Wife. It is he who hath raifed up amidft the illite¬
rate Arabians an apoftle from among themfelves % to rehearfe his figns un¬
to them, and to purify them, and to teach them the feriptures and wifdom ;
whereas before .they were certainly in a manifeft error : and others of them
have not yet attained unto them, by e??ibracing the faith though they alfo fhall be
converted in God's good tune ; for he is mighty and wife. This is the free
o race of God : he beftoweth the fame on whom he pleafeth : and God is indued
with great beneficence. The likenefs of thofe who were charged with the obfer-
vance of the law, and then obferved it not, is as the likenefs of an afs laden
<with books V How wretched is the likenefs of the people who charge the
figns of God with falfhood ! and God diredleth not the unjuft people. Sav,
O ye who follow the Jewifh religion, if ye fry that ye are the friends of
God above other men, wifii for death c, if ye fpeak truth. But they wili
never wifh for it, becaufe of that which their hands have fent before them d : and
God well knoweth the unjuft. Say, Verily death, from which ye fly, will
furely meet you : then fhall ye be brought before him who knoweth as well

what

* See the Prelim. Difc. §. II. p. 42. c Wijh for death;’] i. e. Make it your requejl

b As the likenefs of an afs laden zvith books;] to God, that he would tranflate you from this
Becaufe they underhand not the prophecies troublcfome world to a Hate of never-fading
contained in the law, which bear witnefs to blifs.

Mohammed , no more than the afs does the d See chap, 2, p. 12,
books he carries.

<C H A P. 63.

Al KORAN.

what is concealed as what is difcovered; and he will declare unto you that which
ye have done. O true believers, when ye are called to prayer on the day of
the affembly a, haften to the commemoration of God, and leave merchandiz¬
ing. This will be better for you, if ye knew it- And when prayer is end¬
ed, then difperfe yourfelves through the land as ye lift , and feek gain of the
liberality of God b: and remember God frequently, that ye may profper.
But when they fee any merchandizing, or fport, they flock thereto, and
leave thee Handing up in thy -pulpit c. Say, The reward 'which is with
God is better than any fport or merchandize : and God is the belt pro¬
vider.

a 7 be day cf the affembly ;] That is Friday ,
which being more peculiarly fet apart by Mo¬
hammed for the public worfhip of God, is
therefore called Tazum al jomd, i. e. the day of
the affembly , or congregation ; whereas it was
before called al Aruba. The firfl time this
day was particularly obferved , as fome fay,
was on the prophet’s arrival at Medina , into
which city he made his fir ft entry on a Friday :
but others tell us that Caab Ebn Lozva , one of
Mohammed'' s anceftors, gave the day its prefen t
name, becaufe on that day the people ufed to be
affemblcd before him 1 . One reafon given for the
obfervation of Friday , preferably to any other
day of the week, is becaufe on that day God
nniflied the creation

b And feek gain of the liberality of God;] By
returning to your commerce and worldly occu-

• 1 Al Be 1 daw 1. 2 V. Gol. in Alfr

pations, if ye think fit : for the Mohammedans do
not hold themfelves obliged, to obferve the day
of their public afiembly with the fame ftri&nefs
as the Chrifians and Jews do their refpe&ive
Sabbath ; or particularly to abftain from work,
after they have performed their devotions.
Some, however, from a tradition of their pro¬
phet, are of opinion that works of charity, and
religious exercifes, which may draw down the
bieffing of God, are recommended in this
paffage.

c When' they fee any merchandizing , or fport?
See. ] It is related that'one Friday , while Mo¬
hammed was preaching, a caravan of merchants
happened to arrive with their drums beating,
according to cuftom ; which the congregation
hearing, they all ran out of the Mofque to fee
them, except twelve only 3 .

’g- p. 15. 3 ^/Beidawi, Jallal.

CHAP. LX in.

/ Infilled , The Hypocrites ; -revealed at M e d i n a.

% 4 •

In the name of the moft merciful God.

HEN the hypocrites come unto thee,
thou art indeed the apoftle of God.

they lay. We bear witnefs that
And God knoweth that thou

art indeed his apoftle : but God beareth witnefs that the hypocrites are cer¬
tainly liars. They have taken their oaths for a protection, and they turn others
afide from the way of God : it isfurely evil which they do. This is teftified of

and afterwards became, unbelievers : wherefore a

them, becaufe they belie

ved.

feal is fet on their hearts, and they ft vail not underftand. When thou be-

M m m 2

holdeft

452 Al KORAN. Ghap. 64,

holdeft them, their perfons pleafe thee*: and if they fpeak, thou heareft
their diicourfe with delight. They refemble pieces of timber fet up again ft a

wallh. They imagine every fhout to be againft them c. They are enemies ;
wherefore beware of them. God curfe them: how are they turned afide
from the truth ! And when it is faid unto them, Come, that the apoftle of
God may ask pardon for you; they turn away their, heads, and thou, feed
them retire big with difdain. It Jkall be equal unto them, whether thou ask
pardon for them, or do not ask pardon for them ; God will by no means
forgive them : for God diredteth not the prevaricating people. Thefe are
the men who fay to the inhabitants of Medina , Do not beftow any thing on
the refugees who are with the apoftle of God, that they may be obliged to fe-
parate from him. Whereas unto God belong, the ftores of heaven and earth :
but the hypocrites do not underftand. They fay. Verily, if we return to
Medina, the worthier fhall expel thence the meaner Whereas fuperior
worth belongeth unto God, and his apoftle, and the true believers : but the hy¬
pocrites know it not. O true believers, let not your riches or your children
divert you from the remembrance, of God : for whofoever doth this, they
will lurely be lofers. And give alms out of that which we have beftowed on
you ; before death come unto one of you, and he fay, O Lord, wilt
thou not grant me refpite for a fliort term ; that I may give alms, and become
one of the righteous ? For God will by no means grant further refpite to
afoul, when its determined time is come : and God is fully apprized of that

which ye do.

* When thou beholdejl them , their perfons pleafe
thee. See.'] The commentators tell us, that Ab¬
dallah Ebn Obba , a chief hypocrite, was a tall
man of a very graceful prefence, and of a ready
and eloquent tongue; and ufed to- frequent the
prophet’s afTembly , attended by feveral like
himfelf : and that thefe men were greatly ad¬
mired by Mohammed , who was taken with
their handfome appearance, and liihencd to their
difeourfe with pleafure 1 .

b They reftmble pieces of timber fet up agaivfl
a walh] Being tall and big, but void of know¬
ledge and confideration

1 ^/Beidawi.

c They imagine every pout to be againf} them ]
Living under continual apprchenfions ; becaufe
they are confcious of their hypocri fy towards
God, and their infincerity towards the Mof-
lems .

d They fay , Verily , if we return to Medina,
the zuorthier pall expel thence the meaner',] Thefe,
as well .as the preceding, were the words of
Ebn Obba to one of Medina, who in a certain
expedition quarrelling with an Arab of the de¬
fart about water, received a blow on the head
with a flick, and made his complaint thereof
to him 3.

' Idem . 3 Idem.

CHAP. LXIV.

Intitled , Mutual Deceit ; revealed at Mecc a a.
In the name of the moil merciful God.

WHatever is in heaven and earth celebrateth the praiies of Goo : his is

the

• The commentators are not agreed whether din a ; or partly at the one place, and partly at
this chapter was revealed at Mecca, or at Me* the other.

Chap. 64.

Al KORAN.

45 3

the kingdom, and unto him is the praife due ; for he is almighty. It is he

do.

- J

er of you is predefined
He hath created the h

defined

oned 'you, and given you beautiful forms : and unto him muft ye all go. He
knoweth whatever is in heaven and earth : and he knoweth that which ye con¬
ceal, and that which ye difcover ; for God knoweth the innermoft part of
mens breafts. Have ye not been acquainted with the flory of thofe who dif-
believed heretofore, and tailed the evil confequence of their behaviour ? And

to come , a tormenting punifhment. This

for them is prepared ,

lift

The unbelievers imagine

fall they fuffer , becaufe their apoftles came unto them with evident proofs of
their mifion , and they faid, Shall men diredt us? Wherefore they believed
not, and turned their backs. But God ftandeth in need of no perfon : for
God is felf-fufficient, and worthy to be praifed. ~

that they fhall not be raifed again. Say, Yea, by my Lord, ye Avail fure-
ly be raifed again : then fhall ye be told that which ye have wrought-, and
this is eafy with God. Wherefore believe in God and his apoftle, and the
light which we have fent down : for God is well acquainted with that which
ye d6. On a certain day he fhall affemble you, at the day of the general af-
fembly : that will be the day of mutual deceit a. And whofo Avail believe in
God, and (hall do that which is right, from him will he expiate his evil deeds,
and he will lead him into gardens beneath which rivers flow, to remain there¬
in for ever. This will be great felicity,
and Aiall accufe our flgns of falAiood, thofe (hall

But they who flvill not believe.

y j u J

thither ! No misfortune happeneth but by the permiflion of God *, and whofo
believeth in God, he will direct his heart : and God knoweth all things. Where¬
fore obey God, and obey the apoftle : but if ye turn back, verily the duty in¬
cumbent on our apoftle is only public preaching. God ! there is no God but he :
wherefore in God let the faithful put their truft. O true believers, verily of your
wives and your children ye have an enemy b : wherefore beware of them. But
if ye pafs over their offences , and pardon., and forgive them c ; God is likewife in¬
clined to forgive, and merciful. Your wealth and your children are only a
temptation : but with God is a great reward. Wherefore fear God, as much
as ye are able ; and hear, and obey : and give alms, for the good of your,
fouls ; for whofo is preferved from the covetoufncfs of his own foul, they, (hall

If ye lend unto God an acceptable loan, he will double the lame*

unto

profper.

•» The day of mutual deceit ;] When the blef-
fed will deceive the damned, by taking the
places which they would have had in paradife,
had they been true believers ; and contrari-

wife

b Of your totves and your children ye have an
enemy ;] For thefe are apt to diftradt a man
from his duty, efpeciaily in time of diftrefs 2 ; a

married man caring for the -things that are of
this worlds while /he unm.uried carcth for the
things that belong to the Lord 3.

4 If ye Pafs cz'cr (heir offences , &c.] Con-
fidering that the hindrance they may occasion
you proceeds fiov. •heir affection, and their ill
bearing your abfcuv: in dine of war,

1 /m, Jallal* Yahya.

2 I idem.

3 Sc * - v.:

i. 25, See.

454

Al KORAN.

Chap. 65.

unco you, and will forgive you :
knowing both -what is hidden, and

Wife.

for God is grateful and long-fuffering,

i the Mighty, the

what

is divulged

CHAP. LXV.

Int tiled , Divorce ; revealed at Medi n a.

In the name of the moft merciful G o d.

O Prophet, when ye divorce women, put them away at ' their appointed

term a ; and compute the term exaftly : and fear God, your Lord.
Oblige them not to go out of their apartments, neither let them go out, until
the term be expired , unlefs they be guilty of manifeft uncleannefs. Thefc
are the ftatutes of God : and whoever tranfgreffeth the ftatutes of God, aflured-
ly injureth his own foul. Thou knoweft not whether God will bring fome-
thing new to pafs, which may reconcile them, after this. And when they
(hall have fulfilled their term, either retain them with kindnefs, or part
from them honourably : and take witnefies from among you, men of in¬
tegrity •, and give your teftimony as in the prefence of God. This admo¬
nition is given unto him who believeth in God and the laft day : and
whofo feareth God, unto him will he grant a happy hike out of all his af-
flitlions , and he will bellow on him an ample provifion from whence he ex -
pedleth it not : and whofo trufteth in God, he will be his fufficient fupport ;
for God will furely atcain his purpofe. Now hath God appointed unto eve¬
ry thing a determined period. As to ft uch of your wives as fhall defpair hav¬
ing their courfes, by reafon of their age \ if ye be in doubt thereof , let their term
be three months : and let the fame be the term of thofe who have not yet had
their courfes. But as to thofe who are pregnant, their term fhall be , until
they be delivered of their burthen b. And whofo feareth God, unto him will
he make his command eafy. This is the command of God, which he hath
lent down unto you. And whofo feareth God, he will expiate his evil deeds from
him, and will increafe his reward. Suffer the women whom ye divorce to dwell
in fome part of l lye houfes wherein ye dwell ; according to the room and con¬
veniences of the habitations which ye pofifefs : and make them not uneafy,
that ye may reduce them to ftraits. And if they be with child, expend on them
what fhall be needful , until they be delivered of their burthen. And if they

* fucklc

a At their appointed terms'] That is, When vorce their wives while they are clean : arid fays
they fhall have had their courfes thrice, after the that the paffage was revealed on account of Elm
time of their divorce, if they prove not to be with Omar , who divorced his wife when flic had
child ; or, if they prove with child , when her courfes upon her, and was therefore oblig-
they fhall have been delivered1. Al Beidawi cd to take her again,
fuppofes husbands are hereby commanded to di- b Sec chap. 2. p. 26.

* See chap • 2. /. 26.

C h a p. 66. Al K O RAN". 455

fackle their children for you, give them their hire a ; and confult among your-
felves, according to what fhall be juft and reafonable. And if ye be put to
a difficulty herein , and another ruoo7nan fhall fuckle the child for him, let
him who hath plenty expend proportionally , in the maintenance of the mother
and the nurfe , out of his plenty : and let him whofe income is fcanty, ex-
- pend in proportion out of that which God hath given him. God obligeth no
man to more than he hath given him ability to perform : God will caufe eafe
to fucceed hardfhip. How many cities have turned aftde from the command
of their Lord and his apoftles ? Wherefore we brought them to a fevere ac¬
count ; and we chaftifed them with a grievous chaftifement : and they tail¬
ed the evil confequence of their buflnefs ; and the end of their buflnefs was
perdition. God hath prepared for them a fevere punifhment: wherefore
fear God, O ye who are indued with underftanding. True believers, now
hath God fent down unto you an admonition, an apoftle who may rehearfe
unto you the perfpicuous figns of God *, that he may bring forth thofe who
believe and do good works, from darknefs into light. And whofo believeth
in God, and doth that which is right, him will he lead into gardens beneath
which rivers flow, to remain therein for ever : now hath God made an ex¬
cellent proviflon for him. It is God who hath created feven heavens, and
as many different (lories of the earth : the divine command defcendeth be¬
tween them b •, that ye may know that God is omnipotent, and that God
comprehendeth all things by his knowledge.

n Their hire ;] Which ought at Ieafl to be b elbe divine co?nmani defcendeth between them \\

hiflicient to maintain and cloath them during the Penetrating and pervading them ail, with ab-
time of iuckling. See chap. 2. p. 27. foiute efficacy.

Inti tied, Prohibition ; revealed at Medina.
In the name of the moil merciful God.

Prophet, why holdeft thou that to be prohibited which God hath al ¬
lowed thee, feeking to pleafe thy wives a * fince God is inclined to for-

Give

* Why boldejl thou that to he prohibited which
God hath allowed thee , Sec.} There are fome
who fuppofe this paffage to have been occali-
oned by Mohammed's protefling never to eat
honey any more, becaufc, having once eaten
fome in the apartment of Hafsa , or of TLeiiuib ,
three other of his wives, namely, Ayejhay SawJa,

and Safa, all told him they fmelt he had been
eating of the juice which ditlills from certain
fhrubs in thofe parts, and refemblcs honey in
tafte and confidence, but is of a very ftrong fa¬
vour, and which the prophet had a great aver-
fion to 1 . But the more received opinion is,
that the chapter was revealed on the following

occafion.

* Ah Zamakh. ^/Beidawu

456

Al KORAN.

Chap. 66

give and merciful ? God hath allowed you the diflolution of your oaths 4 •
and God is your matter •, and he is knowing and wife. When the prophet
intrufted as a fecret unto one of his wives a certain accident ; and when fhe
difclofed the fame, and God made it known unto him •, he acquainted her
with part of what Jhe had done , and forbore to upbraid her with the other
part thereof. And when he had acquainted her therewith, fhe faid, Wh0

hath

occafion. Moha »:mcd having Iain with a ,flave
of .his named Mary, of Coptic extract, . (who
had been fent him as a prefen t by al Mokawkas ,
govemour of Egypt,) on the day which was due
to Ay Al: a, or to Hafsa, and, as fome fay, on
Hafsa's own bed, while fhe was abfent ; and
this coming- to Hafa's knowledge, fhe took it
extreaxnly ill, and reproached her husband fo
fharply, that, to pacify her, he promifed, with
an oath, never to touch the maid again 1 : and
to free him from the obligation of this promife,
was the defign of the chapter.

I cannot here avoid obferving, as a learned
writer 2 has done before me, that Dr. Prideavx
hasttrangely mifreprefented thispaffage. Forhav-
ing given the flory of the prophet’s amour with
his maid Mary, a little cmbelliflied , he pro¬
ceeds to tell us, that in this chapter Moham¬
med brings in God allowing him, and all his
M ferns, to lie with their maids when they
will, no with It an ding their wives : ( whereas
the words relate to the prophet only , who
wanted not any new permillion for that pur-
pofe, becaufe it was a privilege already grant¬
ed him 5 , though to none elfe :) and then, to fhew
what ground he had for his <nTertiou, adds, that
the firfb words of the chapter are, O prophet, why
doji thou fa bid zuhat God hath allowed thee ,
that thou may eft pleafe thy zvives ? God hath
granted unto you to He with your maid fervants A.
Which laft words are. not to be found here, or
elfe where in the Koran , and contain an allow¬
ance of what is exprefly forbidden therein 5 ;
though the doctor has thence taken occafion to
make fome refiedlions which might as well
have been fpared. I fhall fay nothing to ag¬
gravate the matter ; but leave the reader to
imagine whit this reverend divine would have
faid of a Mohammedan, if lip .had caught him
tripping in die like manner.

Having digrefled fo far, I will venture to add
a word, or two, in order to account for one cir-
cumttance which Dr ,'PriJeaux relates concern¬

ing Mohammed's concubine Mary ; viz. -that
after her matter's death, no account was had
of her or the fon which fhe had born him, but
both were fent away into Egypt , and no mention
made of either ever after among them ;’and then
he fuppofes ( for he feldom is at a lofs for a fup-
pofition) that Aycfloa, out of the hatred which fhe
bore her, procured of her father, who fucceeded
the imp oft or in the government, to have her thus
difpofed of 6. But it being certain, by the gene*
ral confent of all the eailern writers, that Mary
continued in Arabia till her death, which hap¬
pened at Medina, about five years after that of
her matter, and was buried in the ufual burying-
place there, called al Bahi, and that her fon
died before his. father, it has been asked, whence
the dodlor had this 7 ? I anfwcr. That I guefs
he had it partly from Abu'lfaragius, according
to the printed edition of whofc work, the
Mary we are fpeaking of, is faid to have been
fent with her fitter Shirin ( not with'hcr fon )
to Alexandria by al Mokawkas $ ; though I make
no doubt but we ought in that paflage to read
min, from , inflead of. /A?, to ; ( notwithftanding
the mtmufeript copies of this author ufed by
Dr. Pocock , the editor, and alfo a very fair one
in my own pofleffl on, agree in the latter reading;)
and that the fentence ought- to run thus, quam
( viz. Mariam ) tina cum forore Shirina ab Alex¬
andria miferat al Mokawkas.

a. God hath al I need you the diffolution of your
oaths.;}, By having appointed an expiatiorr for
that purpofe 9 : or, as the words may be tranf-
lated, God hath .allowed you to ufe an exception
in your • oaths , --that is, to add the words, if
it pleafe God. ; in which cafe a man is excufed
from guilt if he perform not his oatli io. The
paflage, rhoughdirefted to nil the Moftems in ge¬
nera], feems to be particularly deflgned for quiet¬
ing the prophet’s confcicnce in regard to the
oath abovementioned : -hut Al Beidawi ap¬
proves not this opinion, becaufe fucli an oath
was to be looked upon as an inconfiderate one,
and required no expiation.

1 -I idem 9 Tallal. Yahy.a. 2 Gacnier , not. ad AbuP\ vit . Mob. p . i 5oJ 3 See chap —

p. 3.48, 349. * PR'“- Ltg°f M*b. PL" 3- 5 S c chap. i7.p. 230. chap. 4. p. 64. nj'ctdp

24. p. 287, See. 6 Prid. Life of Mah. p. i 14. 7 Gacnier,^/ fupra. * Abu’ltarac

lift- Dyn.ft. p. 165. 9 See chap. 5./. 94. 10 .Al Beidawi.

Chap. 66

Al KORAN.

457

hath difcovered this unto thee ? He anfwered. The knowing, the fagacious God
hath difcovered it unto me a. If ye both be turned unto God (for your hearts
have fwerved ) it is well : but if ye join againft him, verily God is his patron ;
and Gabriel, and the good man among the faithful, and the angels alfo are bis
affiftants b. If he divorce you, his Lord can eafily give him in exchange
other wives better than you, women refigned unto God , true believers, devout,
penitent, obedient, given to falling, both fnch as have been known by other
men, and virgins. O true believers, fave youf fouls, and tbofeof your families,
from the fire whofe fewel is men and Hones, over which are fet angels fierce
and terrible c ; who difobey not God in what he hath commanded them,
but perform what they are commanded. O unbelievers, excufe not yourfelves
this day ; ye (hall furely be rewarded for what ye have done d. O true be¬
lievers, turn unto God with a fincere repentance : peradventure your Lord
will do away from you your evil deeds, and will admit you into gardens,
through which rivers flow ; on the day whereon God will not put to lhame
the prophet, or thofe who believe with him : their light flrall run before
them, and on their right hands % and they lhall lay. Lord, make our light
perfect, and forgive us •, for thou art almighty. O prophet, attack the infidels
with anns , and the hypocrites with arguments •, and treat them with feverity :
their abode fhall be hell, and an ill journey Jhallit be thither. God propoundeth
as a fimilitude unto the unbelievers, the wife of Noah, and the wife of Lot :
they were under two of our righteous fervants, and they deceived them both f ;

N n n where-

B When the prophet intruded as a fecret unto one
of his wives a certain accident , &c. ]' When Mo¬
hammed found that Hafsa knew of his having
injured her, or Ayejha , by lying with his con¬
cubine Mary on the day due to one of them, he
defired her to keep the affair fecret, promidng,
at the fame time, that he would not meddle with
Mary any more; and foretold her, as a piece
of news which might footh her vanity, that
Abu Beer and Omar fliould fucceed him in the
government of his people. Hafsa , however,
could not conceal this from Ayefoa, with whom
flic lived in drift friendfhip, but acquainted her
with the whole matter : whereupon the prophet,
perceiving, probably by Ayejbfs behaviour,
that his fecret had been difcovered, upbraided
Hafsa with her betraying him, telling her that
God had revealed it to him ; and not only di¬
vorced her, but feparated him from all his other
wives for a whole month, which time he fpent
in the apartment of Mary . In a fhort time, not-
withftanding, he took Hafsa again, by thedirefti-
on, as he gave out, of the angel Gabriel ; who

commended her for her frequent fading and other
exercifes of devotion, alluring him likewife that
fhe fhould be one of his wives in paradife 1 .

b If ye bothy &c.] This fentcnce is directed
to Hafsa and Ayejha ; the pronouns and verbs of
the fecond perfon being in the dual number.

c See chap. 74. and the Prelim. Difc. §. IV.
p. 92.

* d O unbelievers , See. ] Thefe words will be
fpoken to the infidels at the lad day.
c See chap. 57. p. 438.

f The wife of Noah, and the wife of Lot, $ jfc ]
Who were both unbelieving women, but de¬
ceived their refpeftive husbands bv their hypo-
crify. Noah's wife, named Waila, endeavour¬
ed to perfuade the people her husband was dif-
trafted ; and Lot's wife , whofe name war
Wahela ( though feme writers give this name to
the other, and that of Wd'ila to the latter,) was
in confederacy with the men of SgJo;::, and u led
to give them notice when any (Grangers came to
lodge with him, by a fign of lmoke by day,
and of fire by night 2.

•z J.\ll al. Al Zam a kil

1 Idem, Al Zamakh. Sc c.

4.5 $ Al 0 R A N. Chap. 6y,

wherefore their husbands were of no advantage unto them at all, in the fio-ht
of God a : and it fhall be faid unto them , at the laft day , Enter ye into hell ifre
with thofe who enter therein. God alfo propoundeth as a fimilicude unto
thofe who believe, the wife of Pharaoh13-, when fhe faid. Lord, build me
an houfe with thee inparadife-, and deliver me from Pharaoh and his doings,
and deliver me from the unjuft people : and Mary the daughter of Imran ;
who preferved her chaftity, and into whofe womb we breathed of our fpirit c ,
and who believed in the words of her Lord and his fcriptures, and was a de¬
vout and obedient perfon d.

2 Wherefore their husbands were of no advan¬
tage unto them , in the fight of God :] For they
both met with a difaitrous end in this world 1 ,
and will be doomed to eternal mifery in the next.
In like manner, as Mohammed would inftnuate,
the infidels of his time had no reafon to expert
any mitigation of their punifhment, on account
of their relation to himfelf and the reft of the
true believers.

h The wife ^Pharaoh ; ] Viz. Afia the daugh¬
ter of Mozakem . The commentators relate,
that becaufe fhe believed in Mo,'es, her huf-
band cruelly tormented her, fattening her hands
and feet to four Hakes, and laying a large mil-
ftone on her breaft, her face, at the fame time,
being expofed to the fcorching beams of the
fun : thefe pains, however, were alleviated by

the angels fhading her with their wings, and
the view of the manlion prepared for her in pa-
radife, which was exhibited to her on her pro¬
nouncing the prayer in the text : at length God
received her foul ; or, as fome fay, fhe was taken
up alive into paradife, where fhe eats and
drinks

c See chap. 19. p. 250, &c.

d On occafion of the honourable mention
here made of thefe two extraordinary women,
the commentators introduce a faying of their
prophet. That among men there had been many
p erf eft , but no more than four of tbe other fex had
attained perfection ; to wit, Alia the wife of
Pharaoh, Mary the daughter 0/Tmran, Khadijah
the daughter of Kho wailed, (the prophet's fir ft
wife,) and Fatema the daughter of Mohammed.

1 See chap. n.p. 179. and p. 183, and 184. 2 Jallal. Al Zamakh.

CHAP. LXVII.

Intitled , The Kingdom a ; revealed at

In the name of the moft merciful

Mecca.

God.

XXIX.* "OLeffed be he in whofe hand is the kingdom for he is almighty ! Who

JL3 hath created death and life, that he might prove you, which of you is
moft righteous in his adtions : and he is mighty, and ready to forgive. Who
hath created feven heavens, one above another : thou canft not fee in a crea¬
ture of the moft Merciful any unfitnefs or difproportion. Lift up thine eyes
again to heaven , and look whether thou feeft any flaw : then take two other
views ; and thy fight fhall return unto thee dull and fatigued. Moreover we

have

71 It is alfo intitled by fome, ‘[be Saving, or him who reads it, from the torture of the fepul-
7bt Delivering, bccaufe, fay they, it will fave chre.

Chap. 67. Al KORAN \ 459

have adorned the loweft heaven with lamps, and have appointed them to
be darted at the devils a , for whom we have prepared the torment of burn¬
ing fire : and for thofe who believe not in their Lord, is alfo prepared the
torment of hell •, an ill journey. Jhall it be thither ! When they fhall be
thrown thereinto, they {hall hear it bray like an afs ll •, and it fhall boil, and al-
moft burft for fury. So often as a company of them fhall be thrown therein,
the keepers thereof fhall ask them, faying. Did not a warner come unto you ?
They fhall anfwer. Yea, a warner came unto us : but we accufed him of
impofture, and faid, God hath not revealed any thing ; ye are in no other
than a great error : and they fhall fay. If we had hearkened, or had right¬
ly confidered, we fhould not have been among the inhabitants of burning fire :
and they fhall confefs their fins ; but far be the inhabitants of burning fire
from obtaining mercy ! Verily they who fear their Lord in fecret, fhall receive
pardon and a great reward. Either conceal your difcourfe, or make it
public •, he knoweth the innermofl parts of your breads : fhall not he know
all things who hath created them •, fince he is the fagacious, the knowing ? It is
he who hath levelled the earth for you : therefore walk through the regions
thereof, and eat of his provifion •, unto him Jhall be the refurredtion. Are
ye fecure that he who dwelleth in heaven will not caufe the earth to fwallow
you up ? and behold, it fhall fhake. Or are ye fecure that he who dwelleth
in heaven will not fend againft you an impetuous whirlwind, driving the fands
to overwhelm you ? then fhall ye know how important my warning was. Thofe
alfo who were before you disbelieved ; and how grievous was my difpleafure !
Do they not behold the birds above them, extending and drawing back their
wings ? None fuftaineth them, except the Merciful ; for he regardeth all
things. Or who is he that will be as an army unto you, to defend you a-
gainfl the Merciful? .Verily the unbelievers are in no other than a miftake.
Or who is he that will give you food, if he withholdeth his provifion ? yet
they perfift in perverfenefs, and flying from the truth. Is he, therefore, who go-
eth grovelling upon his face, better diredted than he who walketh upright
in a ftrait way c ? Say, It is he who hath given you being, and endued you
with hearing, and fight, and underftanding •, yet how little gratitude have ye !
Say, It is he who hath fown you in the earth, and unto him fhall ye be ga¬
thered together. They fay, When Jhall this menace be put in execution , if
ye fpeak truth ? Anfwer, The knowledge of this matter is with God alone :
for I atn only a public warner. But when they fhall fee the fame nigh at
hand, the countenance of the infidels fhall grow fad : and it fhall be faid unto
them , This is what ye have been demanding. Say, What think ye? Whether
God deftroy me and thofe who are with me, or have mercy on us *, who will
protedl the unbelievers from a painful punifhment? Say, He is the Merci¬
ful ; in him do we believe, and in him do we put our truft. Ye fhall here-

N n n 2 after

a See chap. 15. p. 211. &c.] This comparifon is applied by the expoh-

b See chap. 31. p. 337. tors to the infidel and the true believer.

c Is be who goetb grovelling on bis face ,

460 Al KORAN* Chap. 68.

afcer know who is in a manifeft error. Say, What think ye? If your
water be in the morning fwallowed up by the earth, who will give you
clear and running water ?

CHAP. LXVIII.

Intitled \ The Pen ; revealed at Mecca.
In the name of the mofl merciful God.

N' a By the pen, and what they write , thou, O Mohammed , through

• the grace of thy Lord, art not diftra<5ted. Verily there is prepared
tor thee an everlafting reward : for thou art of a noble difpofition c. Thou
ihalt fee, and the infidels fhall fee, which of you are bereaved of your fenfes.
Verily thy Lord well knoweth him who wandereth from his path ; and he
well knoweth thofe who are rightly directed : wherefore obey not thofe who
charge thee with impofture. They defire that thou fhouldeft be eafy with
them , and they will be eafy with thee d. But obey not any who is a com¬
mon fwearer, a defpicable/<?//o«;, a defamer, going about with fiander, who
forbiddeth that which is good, who is alfo a tranfgreffor, a wicked perfon,
cruel, and befides this, of fpurious birth e : although he be poflefied of wealth
and many children : when our figns are rehearfed unto him, he faith, They

are

a This letter is fometlmes made the title of the
chapter, but its meaning is confefiedly uncertain.
They who fuppofe it Hands for the word Nun, are
hot agreed as to its fignification in this place ;
for it is not only the name of the letter N in
Arabic , but fignifies alfo an inkhorn , and a JiJh:
fome are of opinion the former fignification is
the moil proper here, as confonant to what is
immediately mentioned of the pen , and writing ,
and, confidering that the blood of certain fijh is
good ink, not inconfiflent with the latter figni¬
fication ; which is, however, preferred by others,
faying that either the whole fpccics of fijh in ge¬
neral is thereby intended, or thefifh which fwal¬
lowed Jonas, (who is mentioned in this chapter,)
or elfe that vaH one called Behemoth , fancied to
fupport the earth, in particular. Thofe who ac-
quiefee in none of the foregoing explications, have
invented others of their own, and imagine this
character Hands for the tabic of God’j decrees ,
or one of the rivers in paradife , die. 1 .

b By the petty and zvhat they zvrite ; ] Some un-
derfland thefe words generally, and others of the
pen with which God’s decrees arewritten on the
preferved table, and of the angels who regiHer
the fame.

c Of a tioble difpofition ;] In that thou halt
born with fo much patience ana resignation the
wrongs and infults of rhy people, which have
been greater than thofe ofie/ed to any apoftle
before thee 2.

tl They defer e that thou fi: out deft be eafy with them ,
and they zaill be eafy zuith thee 5 ] i. e. If thou
wilt let them alone in their idolatry and other
wicked practices, they will ceafe to revile and
perfecute thee.

c Obey not any common fzvearer, See. ] The per¬
fon at whom this pafiage was particularly level¬
led, is generally fuppofed to have been. Mo ha mm ed's
inveterate enemy al Walid Ebn al Mogheira,
whom, to compleat his character, he calls
baflard , becaufc al Mogheira did not own him

for

1 Al Zamakh. Al Beidawi, Yahya.

2 Al Be id aw i0

3 Idem, Jalla2L„

}

Chap. 68. Al KORAN. 461

are fables of the ancients. We will ftigmatize him on the nofe*. Verily we
have tried the Meccans b, as we formerly tried the owners of the garden c >
when they fwore that they .would gather the fruit thereof d in the morning,
and added not the exception, if it pleafe God : wherefore a furrounding de¬
finition from thy Lord encompafled it, while they dept; and in the morn¬
ing it became like a garden whofe fruits had been gathered c. And they
called the one to the other as they rofe in the morning, faying , Go out early to
your plantation, if ye intend to gather the fruit thereof: fo they went on,
whifpering to one another. No poor man ftiall enter the garden upon you,
this day. And they went forth early, with a determined purpofe. And when
they law the garden blajied and deftroyed, they faid. We have certainly mil-
taken our way : but when they found it to be their own garden , they cried , Ve¬
rily we are not permitted f to reap the fruit thereof ’ The worthier oftthem
laid. Did I not lay unto you. Will ye not give praife unto God? They
anfwered, Praile be unto our Lord ! Verily we have been unjuft doers. And
they began to blame one another and they faid. Wo be unto us! veri¬
ly we have been tranfgreffors : peradventure our Lord will give us in ex¬
change a better garden than this : and we earneftly befeech our Lord to pardon
us. Thus is the chaftifement of this life : but the chaftifement of the next /hall
be more grievous •, if they had known it, they would have taken heed. V erily for the
pious are prepared, with their Lord, gardens of delight. Shall we deal with the

Modems,

for his fon, till he was eighteen years of age 1 .
Some, however, think it was al Akhnas Ehn
Shoraik, who was really of the tribe of Thakif,
though reputed to be of that of Zahra z.

* We will ftigmatize him on the nofe ; ] Which
being the moil confpicuous part of the face, a
mark fet thereon is attended with the utmoft ig¬
nominy. It is faid that this prophetical menace
was a£tually made good, al Walid having his
nofe flit by a iword, at the battle of Bedr, the
mark of which wound he carried with him to
his grave 3 .

h We have tried the Meccans;] By affli&ing
them with a grievous famine. See chap. 23. p.

284, 285.

c ‘The owners of the garden* See. ] This garden
was a plantation of palm-trees, about two pa-
rafangs from Sanaa, belonging to a certain cha¬
ritable man, who, when he gathered his dates,
ufea to give public notice to the poor, and to
leave them fuch of the fruit as the knife miffed,
or was blown down by the wind, or fell b elide
the cloth fpread under the tree to receive it:
after his death, his Tons, who were then be¬
come matters of the garden, apprehending they

fhould come to want if they followed their fa¬
ther’s example, agreed to gather the fruit early in
the morning, when the poor could have no notice
of the matter : but when they came to execute
their purpoie, they found, to their great grief
and fm-prize, that their plantation had been de-
ftroyed in the night

0 That they would gather the fruit thereof ; ]
Literally, that they would cut it i the manner of
gathering dates being to cut the clutters oil* with
a knife. Marracci iuppofes they intended to nit
down the trees, and deilroy the plantation ; which,
as he oolerves, renders the ilory ridiculous and
abfurd.

c Like a garden whofe fruits had been gather¬
ed 5] Or. as the original may aifo be rendred,
like a dark night ; it being burnt ud and
black.

* The fame expreffion is ufed, chap. 56. p.
436.

g They began to blame one another ;] For one
advifed this expedition, another approved of
it, a third gave content by his fllence, but the
fourth was abfolutely againil it s .

3 Idem, Jallal.

1 Idem, Jallal.

2 Idem .

Iidem.

s Al Bej.dawl

462 Al KO R A N. Chap. 68.

Moflems, as 'with the wicked - ? What aileth you that ye judge thus ? Have ye
a book from heaven, wherein ye read that ye are therein promifed that which ye
fhall choofe? Or have ye received oaths which fhall be binding upon us to the day of
refurredtion, that ye fhall enjoy what ye imagine ? Ask them, which of them will
he the voucher of this. Or have they companidns b who will vouch for them ?
Let them produce their companions, therefore, if they fpeak truth. On a cer¬
tain day the leg fhall be made barecs and they fhall be called upon to worfhip,
but they fhall not be able d. Their looks fJjall be caft down : ignominy fhall
attend them : for that they were invited to the worfhip of God , while they
were in fafety, but would not hear. Let me alone, therefore, with him who
accufeth this new revelation of impofture. We will lead them gradually to
defirubiion , by ways which they know not e : and I will bear with them for a
long time ; for my ftratagem is effectual. Doft thou ask them any reward
for thy -preaching? But they are laden with debts. Are the fecrets of futu¬
rity with them ; and do they tranfcribe the fame from the table of God's de¬
crees f ? Wherefore patiently wait the judgment of thy Lord: and be not
like him who was fwallowed by the fifh z ■, when he cried unto God, being
inwardly vexed. Had not grace from his Lord reached him, he had fure-
ly been caft forth on the naked fhore , covered with fhame : but his Lord
chofe him, and made him one of the righteous. It wanteth little but that the
unbelievers ftrike thee down with their malicious looks, when they hear the
admonition of the Koran ; and they fay. He A certainly diftradted : but it
is no other than an admonition unto all creatures.

a Ska/! eve deal with the Moflems as zvitb the
wicked?] This pafTage was revealed in anfwerto
the infidels, who faid. If zve Jball be raifed again,
as Mohammed and bis follozoers imagine , they will
not excel us ; but we Jball certainly be in a better
condition than they in the next zoorldy as we are
in this x.

b Have they companions ?] Or, as Tome inter¬
pret the word, idols ; which can make their
condition, in the next life, equal to that of the

Moflems ?

c Ihe leg Jball be made bare'-, ] This expreffi-
on is ufed to fignify a grievous and terrible ca¬
lamity : thus they fay. War has made bare the
leg , when they would exprefs the fury and rage
of battle

2 jdl Beipawi.

d They Jball be called upon to zvorjbip , but they
Jball not be able ; ] Becaufe the time of accept¬
ance fhall be paft. Al Beidawi is uncertain whe¬
ther the words refpett the day of judgment, or
the article of death : but J allalo' ddin fuppofes
them to relate to the former, and adds that the
infidels fhall not be able to perform the aft of a-
doration, becaufe their backs fhaJl become ft iff
and inflexible.

e By ways which they know not'd] i. e. By grant¬
ing them long life and profperity in this world ;
which will deceive them to their ruin.
f See chap, 52. p. 425.
g Be 710 1 like him who was fwallowed by the
fijb ;] That is. Be not impatient and pettifh, as
Jonas was. See chap. 21. p. 272.

i Idem 9 Jallal.

CHAP.

Ch a p. 69.

Al KORAN. ;

463

CHAP. LXIX.

♦

Intitled , The Infallible; revealed at Mecca.

In the name of the moll merciful God.

THE infallible'*! "What is the infallible? And what fhall caufe thee

to underftand what the infallible is ? The tribes of Thamud and Ad
denied as a falfhood the day which fhall ftrike b men's hearts with terror. But
Thamud were deftroyed by a terrible noife : and Ad were deftroyed by a
roaring and furious wind •, which God caufed to affail them for feven nights
and eight days fuccefTively : thou mighteft have feen people, during the fame,
lying proftrate, as though they had be-en the roots of hollow palm-trees c ;
and couldeft thou have feen any of them remaining ? Pharaoh alfb, and
thofe who were before him, and the cities which were overthrown J, were guil¬
ty of fin *, and they feverally were difobedient to the apoftle of their Lord ;
wherefore he chaftifed them with an abundant chaftifement. When the water
of the deluge arofe, we carried you in the ark which fwam thereon *, that we
might make the fame a memorial unto you, and the retaining ear might re¬
tain it. And when one blaft fhall found the trumpet, and the earth fhall be
moved from its place , and the mountains alfo, and fhall be dafhed in pieces at
one flroke : on that day the inevitable hour of judgment fhall fuddcnly come •, and
the heavens fhall cleave in funder, and fhall fall in pieces, on that day : and the
angels fhall be on the fides thereof0 ; and eight fhall bear the throne of thy
Lord above them, on that day f. On that day ye fhall be prefented before
the judgment feat of God ; and none of your fecret actions fhall be hidden. And
he who fhall have his book delivered into his right hand, fhall fay, Take ye,
read this my book ; verily I thought that I fhould be brought to this my ac¬
count :

d Tbs cities which were overthrown ;] Viz.
Sodom, and Go?norrah. See chap. 9. p. 158.
not. a,

e The angels Jbeil l be on the fides thereof ; ]
Thefe words feem to intimate the death of the
angels, at the demolition of their habitation ;
befidc the ruins whereof they fhall lie like

dead bodies.

r Eight angels fhall bear the throne of thy
Lord, on that day ;] The number of thofe who
bear it at prefenc being generally fuppofed to
be but four ; to whom four more will be added
at the Taft day, for the grandeur of the oe ca¬
ll on a.

3 I idem.

a The infallible ;] The original word al
Hdkkat is one of the names or epithets of the
day of judgment. As the root from which it
is derived fignifies not only to be or come to pafs
of necejftty, but alfo to verify, fome rather think,
that day to be fo called becaufe it will verify, and
jhezo the truth of what men doubt of in this
life y viz . the refurre&ion of the dead, their
being brought to account, and the confequent
rewards and pun ifh meats 1 .

b The day which fall Jlrikc ;] Arab, al Kdrilit ,
or the ft r iking ; which is another name or epi¬
thet of the lall day.

c See chap. 54. p. 429.

1 I idem*

464 Al KO R A N. Chap. 70.

count : he Jhall lead a pleating life, in a lofry garden, the fruits whereof fhall
be near to gather. Eat and drink with ea’fy digeftion j becaufe of the good
works which ye fent before you, in the days which are pad. But he who
fhall have his book delivered into his left hand, fhall fay, O that I had not
received this my book ; and that I had not known what this my account
was ! O that death had made an end of me ! My riches have not profited
me •, and my power is pafifed from me. And God Jhall fay to the keepers of
hell , Take him, and bind him, and caft him into hell to be burned ; then
put him into a chain of the length of feventy cubits * : becaufe he believed
not in the great God ; and was not follicitous to feed the poor : wherefore this
day he fhall have no friend here ; nor any food, but the filthy corruption
flowing fro7n the bodies of the damned , which none fhall eat but the finners.

I fwear b by that which ye fee, and that which ye fee not, that this is the dif-
courfe of an honou rable apoftle, and not the difcourfe of a poet: how little
do ye believe ! Neither is it the difcourfe of a foothfayer : how little are ye
admoniflied ! It is a revelation from the Lord of all creatures. If Moham¬
med had forged any part of thefe difcourfes concerning us, verily we had taken
him by the right hand, and had cut in funder the vein of his heart ; neither
would we have withheld any of you from chaftiflng him. And verily this
book is an admonition unto the pious ; and we well know that there are fome of
you who charge the fame with impofture : but it fhall furely be an occafion of
grievous fighing unto the infidels ; for it is the truth of a certainty. Where¬
fore praife the name of thy Lord, the great God .

a Put him into a chain , &c. ] i. e. Wrap him b I Jzuear ; ] Or, I will not fwear. See chap,

round with it, fo that he may not be able 56. p. 436. not. f.

ZO ftir.

CHAP. LXX.

Intitled , The Steps; revealed at Mecca.

In the name of the moll; merciful God.

ONE demanded and called for vengeance to fall on the unbelievers*:

there fhall be none to avert the fame from being infliUed by God, the

poffefibr

a One called for the p uni foment to be inf idled on
the unbelievers 5] The pcrfon here meant is ge¬
nerally fuppofed to have been al Nodar Ebn al
Harethy who faid , O God, if what Mohammed
preaches be the truth from thee , rain down upon

us a fhower of f ones , or fend feme dreadful judg¬
ment to pun if: us 1 . Others, however, think
it was Abu fab l, who challenged Mohammed
to caufe a fragment of heaven to fall on them

1 Al Zamakii, Al Beidawi, 2 Al Beidawi.

poffeffor of the fteps*; by which ' the angels afcend unto him, and the
fpirit Gabriel alfo , in a day whofe fpace is fifty thoufand years'1: where¬
fore bear the infults of the Meccans with becoming patience ; for they fee
their punifhment afar off, but we fee it nigh at hand. On a certain day the
heaven fhall become like molten brafs , and the mountains like wool of va¬
rious colours, fc after ed abroad by the wind: and a friend fhall not ask a
friend concerning his condition , although they fee one another. The wicked
fhall wifh to redeem himfelf from the puniftiment of that day, by giving up
his children, and his wife, and his brother, and his kindred who fhewed kind-
nefs unto him, and all who are in the earth •, and that this might deliver him :
by no means : for hell fire, dragging them by their fcalps, fhall call him who
fhall have turned his back, and fled from the faith , and fhall have amafied
riches , and covetoufly hoarded them • Verily man is created extreamly im¬
patient c : when evil toucheth him, he is full of complaint •, but when good
befalleth him, he becometh niggardly : except thofe who are devoutly given,
and who perfevere in their prayers •, and thofe of whofe fubftance a due and
certain portion is ready to be given unto him who asketh, and him who is for¬
bidden by fhameto ask : and thofe who fincerely believe the day of judgment,
and who dread the punifhment of their Lord : ( for there is none fecure from
the punifhment of their Lord : ) and who abftain from the carnal knowledge
of women other than their wives, or the Jlaves which their right hands poffefs ; (for
as to them they fhall beblamelefs •, but whoever coveteth any woman befides thefe,
they are tranfgreflfors : ) and thofe who faithfully keep what they are intruded,
with, and their covenant *, and who are upright in their teftimonies, and who care¬
fully obferve the requifite rites in their prayers: thefe fhall dwell amidft gard¬
ens, highly honoured. What aileth the unbelievers, that they run before
thee in companies, on the right hand and on the left ? Doth every man of

O o o them

* The jlepi ; ] By which prayers and righteous
a£tions afcend to heaven ; or by which the an¬
gels afcend to receive the divine commands, or
the believers will afcend to paradife. Some
underftand thereby the different orders of an¬
gels ; or the heavens, which rife gradually one
above another.

* A day whofe fpace is fifty .tboufand years ; ]
This is fuppofed to be the fpace which
would be required for their afcent from the
loweft part of the creation to the throne of
Gob, if it were to be meafured 5 or the time
which it would take a man up to perform that
journey : and this is not contradictory to what
is faid elfewhere 1 , ( if it be to be interpreted
of the afcent of the angels,) that the length
of the day whereon they afcend is 1000 years ;
becaufe that is meant only of their afcent from
earth to the lower heaven, including alfo the

time of their defeent.

But the commentators generally taking the
day fpoken of in both thefe paffages, to be the
day of judgment, have recourfe to fevcral ex¬
pedients to reconcile them, fome of which we
have mentioned in another place 2 : and as both
paffages feem to contradict what the Moham¬
medan dodtors teach, that God will judge all
creatures in the fpace of half a day 3 , they fup-
pofe thofe large numbers of years are defigned
to exprefs the time of the previous attendance
of thofe who are to be judged 4 ; or elfe to the
fpace wherein God will judge the unbelieving
nations, of which, they fay, there will be fifty,
the trial of each nation caking up 1000 years,
though that of the true believers will be over in.
the fhort fpace above mentioned 1 .

* See chap. 17. p. 228.

1 Chap. 32. p . 338. * Prelim . Difc. IV. p < 84.

p. 86. s ZaMakh,

5 See ii.p. 88, 87*

4 See

466 Ad K 0 R A JV. Chap, y 1,

them wifh to enter into a garden of delight ? By no means : verily we have
created them of that which they know*. • I fwear b by the Lord of the
eaft and of the weft', that we are able to dejlroy them , and to fubftitute
better than them in their room \ neither are we to be prevented, if we /hall
pleafe fo to do. Wherefore fuffer them to wade in vain difputes, and to
amufe themfelves with fport : until they meet their day with which they
have been threatened •, the day whereon they fhall come forth haftily from
their graves, as though they were troops haftening to their ftandard : their looks
Jhall be downcaft •, ignominy fhall attend them. This is the day with which
they have been threatened.

a Verily we have created them of that which b I fwear 5] Or, I will not fwear , Sc c. See
they knozoi~\ Viz. Of filthy feed, which bears chap. 56. p. 436, not. f.

no relation or refemblance to holy beings : c Of the eaft and of the weft ; ] The original

wherefore it is necelTary for him who would words are in the plural number,, and fignify the
hope to be an inhabitant of paradife, to perfect different points of the horizon at which the fun
himfelf in faith and fpiritual vertucs, to fit rifes and lets in the courfe of the year. See
hi mi elf for that place 1 . chap. 37. p. 366. not. c.

1 Al Bex daw 1.

CHAP. LXXI.

Intitled , Noah; revealed at Mecca.

In the name of the mofl merciful God.

VErily we fent Noah unto- his people, faying , Warn thy people, before a

grievous punifhment overtake them. Noah faid, O my people, veri¬
ly I am a public warner unto you •, wherefore ferve God, and fear him, and
obey me : he will forgive you part of your fins % and will grant you refpite
until a determined time : for God’s determined time, when it cometh, fhall
not be deferred if ye were men of underftanding, ye would know this. He
faid. Lord, verily I have called my people night and day •, but my calling
only increafeth their averfion : and whenfoever l call them to the true faith ,
that thou mayeft forgive them, they put their fingers in their ears, and cover
themfelves with their garments, and perfift in their infidelity , and proudly
difdain my counfel. Moreover I invited them openly, and I fpake to them a-
gain in public ; and I alfo fecretly admoniilaed them in private : and I faid,
Beg pardon of your Lord *, for he is inclined to forgive : and he will cauie
the heaven to pour down rain plentifully upon you, and will give you in-
creafe of wealth and of children b ; and he will provide you gardens, and

furnifh

a Part of your final '• c* Your pafl fins; wea’tb and of children ;] It is laid, that after
which are done away by the profeflion of the Nir.b had for a long time preached to them in.
true faith. vain, God lhut up the heaven for forty years,

h And be will caufe the heaven to rain plenti- and rendred their women barren r.
fully upon you, and will give you increafe of

1 Idem.

Chap. 72. Al KORAN. 467

furnifh you with rivers. What aileth you, that ye hope not for benevolence
in God a » Ance he hath created you varioufly b? Do ye not fee how God
hath created the feven heavens, one above another ; and hath placed the
moon therein for a light , and hath appointed the fun for a taper ?
God hath alfo produced and caufed you to fpring forth from the earth :
hereafter he will caufe you to return into the fame ; and he wiil again take
you thence , by bringing you forth from your graves. And God hath fpread the
earth as a carpet for you, that ye may walk therein through fpacious paths.
Noah faid. Lord, verily they are difobedient unto me and they follow
him whole riches and children do no other than increafe his perdition. And
they devifed a dangerous plot againft Noah : and the chief men faid to the
others , Ye fhall by no means leave your gods •, neither fhall ye for fake
Wadd, nor Sowa, nor Yaghuth, and Yauk., and Nesr c. And they fe-
duced many ; (for thou fhalt only increafe error in the wicked :) becaufe of
their fins they were drowned, and caft into the fire of hell •, and they found
none to protedl them againft God. And Noah faid, Lord, leave not any
families of the unbelievers on the earth : for if thou leave them, they will fe-
duce thy fervants, and will beget none but a wicked and unbelieving ojf-
fpringA. Lord, forgive me and my parents e, and every one who fhall enter
my houfe f, being a true believer, and the true believers of both fexes ; and
add unto the unjuft doers nothing but deft rudt ion.

a What aileth you , that ye hope not for bene¬
volence in God?] i. e. That God will accept
and amply reward thofe who ferve him ? For
fome fuppofe Noah's people made him this an-
iwer. If what we now follow be the truth , we
ought not to forfake it ; but if it be falfe , hotv
will God accept , or be favourable unto us, who
have rebelled againft him 1 ?

b Hath created you varioufty ;] That is, as the
commentators expound it, by various fleps or
changes, from the original matter, till ye be¬
came perfedt men z.

c Thefe were five idols worfhipped by the

rabs . See the Prelim. Difc. 1. p. 19.

d Lord, leave not any families of the unbe¬
lievers ^ &c. ] They fay Noah preferred not this
prayer for the deflru&ion of his people till after
he had tried them for nine hundred and fifty
years, and found them incorrigible reprobates.

c My parents 5 ] His father Lantech , and his
mother, whofe name was Shamkha, the daugh¬
ter of Enojb , being true believers.

f My houfe ; ] The commentators are uncer¬
tain whether Noah's dwelling-houfe be here
meant, or the temple he had built for the wor-
fhip of God, or the ark.

Antediluvians , and afterwards by the ancient A-

1 Idem . 2 See chap. 22. p. 274. and chap. 23. p. 281, Sc c.

CHAP. LXXII.

Inti tlpd. The Genii ; revealed at Mecca.
In the name of the moft merciful God.

A Y, It hath been revealed unto me that a company of genii attentively

heard ms reading the Koran

and faid. Verily we have heard an admira-

O o o 2 blc

* Sec -chap. 46. p . 4.08, not. d.

46 8 Al K 0 R A IV. Chap, 72.

bte difcourfe; which direfteth unto the right inftitution : wherefore we believe
therein, and we will by no means affociate any other with our Lord. He
(may the majefty of our Lord be exalted t) hath taken no wife, nor hath
he begotten any ifiue. Yet the foolifh among us a hath fpoken that which is
extreamly falfe of God : but we verily thought that neither man nor genius
would by any means have uttered a lie concerning God. And there are cer¬
tain men who fly for refuge unto certain of the genii b ; but they increafe
their folly and tranfgreffion : and they alfo thought, as ye thought «, that
God would not raife any one to life. And we formerly attempted to pry in¬
to what was tranfatling in heaven ; but we found the fame filled with a ftrong
guard of angels , and with flaming darts : and we fat on fame of the feats thereof to
hear the difcourfe of its inhabitants ; but whoever lifteneth now, findeth a flame
laid in ambufh for him, to guard the celejlial confines d. And we know not whe¬
ther evil be hereby intended againft thofe who are in the earth, or whether their
Lord intendeth to diredt them aright. There are fome among us who are
upright ; and there are fome among us who are otherwife : we are of diffe¬
rent ways. And we verily thought that we could by no means fruftrate God
in the earth, neither could we efcape him by flight : wherefore, when we had
heard the direction contained in the Koran , we believed therein. And who¬
ever believeth in his Lord, need not fear any diminution of his reward , nor
any injuftice. There are fome Modems among us ; and there are others of us
who fwerve from righteoufnefs e. And whofo embraceth Islam, they ear-
neftly feek true direction : but thofe who fwerve from righteoufnefs, fhall be
fewel for hell. If they tread in the way of truth , we will furely water them
with abundant rain f; that we may prove them thereby : but whofo turneth
afide from the admonition of his Lord, him will he fend into a fevere torment.
Yerily the places of worfhip are fet apart unto God : wherefore invoke not
any other therein together with God. When the fervant of God 8 flood up
to invoke him, it wanted little but that the genii had prefled on him in
crouds, to hear him rehear fe the Koran. Say, Verily I calk upon my Lord
only, a«d I affociate no other god with him. Say, Verily l am not able, of
myfelfi to procure you either hurt, or a right inftitution. Say, Verily none
can protedt me againft God ; neither fhall I find any refuge befides him. I

can

* The foolijb among ns;] Viz. Eblis , or the

rebellious genii.

b There are certain men who fly for refuge unto
certain of the genii;] For the Arabs , when
they found thcmfelves in a defart in the even¬
ing, ( the genii being fuppofed to haunt fuch
places about that time ) ufed to fay, I fly for
refuge unto the Lord of this valley , that he
may defend me from the foolijb among his
people 1 .

c They alfo thought , as ye thought , &c. J It is
\nacertain which of thefe pronouns is to be re¬

ferred to mankind , and which to the genii : fome
expofitors taking that of the third perfon to relate
to the former, and that of the fecond perfon, to the
latter; . and others being of the contrary opinion.
d See chap. 15. p. 21 1.
e See the Prelim. Dilc. §. IV. p. 72, &c.

f We will water them- with abundant rain ; ]
i. e. We will grant them plenty of all good
things. Some think by thefe words rain is pro-
mil ed to the Meccans , after their feven yen,rs
drought, on their embiacing lfla?n.

K The fervant of God;] viz. Mohammed >,

1 Al B.eidawu

Chap. 73. Al KORAN. 469

can do no more than publifti what hath been revealed unto me from God,
and his meffages. And whofoever fhall be difobedient unto God and his
apoftle, for him is the fire of hell prepared -, they {hall remain therein for
ever- Until they fee the vengeance with which they are threatened, they will
not ceafe their oppofition : but then fhall they know who were the weaker in a
protestor, and the fewer in number. Say, I know not. whether the punifh-
ment with which ye are threatned be nigh, or whether my Lord will appoint
for it a diftant term. He knoweth the fecrets of futurity and he doth not
communicate his fecrets unto any, except an apoftle in whom he is well
pleafed : and he caufeth a guard of angels, to march before him, and behind
him *, that he may know that they have executed the commiffions of their
Lord a : he comprehendeth whatever is with them j and counteth all things
by number.

3 'll) at be may know that they have executed velation, have communicated it to him pure
the comtniffions of their Lord ; ] That is to fay, and free from any diabolical fuggeftions 5 or that
Either that the prophet may know that Gabriel God may know that the prophet has publilhed
and the other angels, who bring down the re- the fame to mankind 1 .

1 ‘ Idem.

CHAP. LXXIII.

Intitled , The Wrapped up; revealed at

In the name of the mod merciful

Mecca*.

G OD.

OThou wrapped upb, arife to prayer , and continue therein during the night,

except a fmall partc ; that is to fay , during one half thereof: or do

thou

a Some will have the laft verfe, beginning
at thefe words, Verily thy Lord knozoeth. See.
to have been revealed at Medina.

b O thou zvrapped up; ] When this revelation
was brought to Mohammed , he was wrapped up
in his garments, being affrighted at the appear¬
ance of Gabriel ; or, as fome fay, he lay deep¬
ing unconcernedly, or, according, to others,
praying, wrapped up in one part of a large
mantle, or rug, with the other part of which
Aycjha had covered hcrfelf to deep r.

This epithet of zvrapped up , and another of
the fame import given to Mohammed in the next
chapter, have been imagined, by fevcral learn¬

ed men pretty plainly to intimate his being
fubjedl to the falling deknefs; a malady gene¬
rally attributed to him by the Chriftians 3,
but mentioned by . no Mobamtncdan writer.
Though fuch an inference may be made, yet-I
think it fcarce probable, much lefs neceffary 4>.

c Except a fmall part ;] For - a half is fuch,
with refpecl to the whole. Or, as the fentence
may be rendred, Pray half the night , within a
fmall matter , &c. Some expound -thefe words
as an exception to • nights ia general ; ac¬
cording to whom, the fenfe will be. Spend one
half of every night in prayer , except fome few
nights in the year. See. 5

1 ^/Zamakh. Al Be i daw 1. a Hotting. Hij ?. Orient. L 1. c. 2. Marracc. in Ale.

p. 763. V. Gacnier. not. ad Abulv. vit. Mob . p . 9. 3 S^Prjdeaux, Life of Mak.

p . 16. and the authors there cited. 4 See Ocklsy’s llijl. of the Saracens, VoL 1. p . 300, &r.
1 Al Beidawi.

470 Al KORAN. Chap. 73.

thou lefien the Tame a little, or add thereto a. And repeat the Koran with a
diftindt and fonorous voice : for we will lay on thee a weighty word b. Yerilv
the rifmg by night c is more efficacious for ftedfaft continuance in devotion , and
more conducive to decent pronunciation d : for in the day-time thou haft loner
employment. And commemorate the name of thy Lord : and feparate thy
felf unto him, renouncing worldly vanities. He is the Lord of the eaft
and of the weft •, there is no God but he. Wherefore take him for thy

patron : and patiently fuffer the contumelies which the infidels utter againjl
thee ; and depart from them with a decent departure. And let me alone with
thofe who charge the Koran with falfhood, who enjoy the bleffings of this
life ; and bear with them for a while : verily with us are heavy fetters, and a
burning fire, and food ready to choak him who fiwalloweth it B, and painful
torment. On a certain day the earth fhall be fliaken, and the mountains alfo ,
and the mountains fhall become a heap of fand poured forth. Verily we
have fent unto you an apoftle, to bear witnefs againft you as we Fent an
apoftle unto Pharaoh : but Pharaoh was difobedient unto the apoftle •,
wherefore we chaftifed him with a heavy chaftifemenc. How, therefore, will
ye efcape, if ye believe not, the day which fhall make children become grey¬
headed through terror? The heaven Jhall be rent in funder thereby : the pro-
mile thereof fhall furely be performed. Verily this is an admonition ; and
whoever is willing to be admonifihed, will take the way unto his Lord. Thy
Lord knoweth that thou continueft in prayer and meditation fo?netbnes near
two third parts of the night, and fometimes one half thereof* and at other
times one third part thereof: and a part of thy companions, who are with
thee, do the fame. But God meafureth the night and the day ; he knoweth that
ye cannot exadlly compute the fame: wherefore he turneth favourably unto youf.

Read,

& Or do thou lejjen the fame , or add there toi]
i. e. Set apart either lefs than half the night, as
one third, for example, or more, as two thirds.
Or the meaning may be, Either take a fmall
matter from a leffer part of the night than one
half, e . g. from one third, and fo reduce it to a
fourth ; or add to fuch lefler part, and make it
a full half 1 .

b A weighty word ;] Viz. The precepts con¬
tained in the Koran ; which are heavy and diffi¬
cult to thofe who are obliged to obferve them,
and efpecially to the prophet, whofe care it was
to fee that his people obferved them alfo a.

c The rifmg by night ; ] Or The perfon who
rifeth by night ; or the hours , or particularly the
firft hours of the night , &c.

d The rifmg by night is more efficacious for fted¬
faft continuance in devotion , and more conducive to
decent pronunciation For the night-time is
moll proper for meditation and prayer, and alfo
.for reading God’s word diltindtly and with at¬

tention ; by reafon of theabfence of every noife
and objedt which may diftradl the mind.

Marracci , having mentioned this natural ex¬
plication of the Mohammedan commentators ,
becaufe he finds one word in the verfe which
may be taken in a fenfe tending that way, fays
the whole may with greater exadtnefs be ex¬
pounded of the fitnefs -of the night feafon for
amorous diverfions and difeourfe ; and he para-
phrafes it in Latin thus : Certe in principio noBis
majus robur iff vim habet homo , ad fee min as pre¬
men das csf fubagitandas , £5? ad clarioribus verbis
a mores fuos propalandos 3 . A moft efledlual way
this, to turn a book into ridicule l

e Choaking food ; ] As thorns and thiftles, the
fruit of the infernal tree al Zakhitn , and the
corruption flowing from the bodies of the
damned.

f Wherefore he turneth favourably unto you ; ]
By making the matter eafy to you, and difpenl-
ing with your fcrupulous counting of the hours

1 Idem.

* Idem , Jallal.

3 Marracc. in Alc.p. 759.

Chap. 74. Al KORAN"* 471

Read, therefore, fo much of the Koran as may be eafy unto you.
He knoweth that there will be fome infirm among you ; and others travel
through the earth, that they may obtain a competency of the bounty of God ;
and others fight in the defence of God’s faith. Read, therefore, fo much
of the fame as may be eafy. And obferve the Rated times of prayer, and
pay the legal alms ; and lend unto God an acceptable loan *, for whatever
good ye fend before for your fouls, ye ihall find the fame with God. This
will be better, and will merit a greater reward3. And afk God forgivenefs ;
for God is ready to forgive, and merciful.

of the night which ye are direfled to fpend in
reading, and praying ; for fome of the Mojlemsy
not knowing how the time paffed, ufed to watch
the whole night, Handing and walking about till
their legs and feet fwelled in a fad manner. The
commentators add, that this precept of dedica¬
ting a part of the night to devotion, is abroga-

1 Al Beidawi.

ted by the inftitution of the live hours of

prayer 1 .

‘ This will merit a greater reward ; ] I. e. The
good which ye Ihall do in your life-time will be
much more meritorious in the light of God,
than what ye fhali defer till death, and order by-
will *.

% Idem .

CHAP. LXXIV.

*•

Int tiled. The Covered ;

revealed at Mecc Av

In the name of the moft merciful God.

OThou covered % arife and preach b, and magnify thy Lord. And

cleanfe thy garments: and fly every abomination c: and be not liberal,
in hopes to receive more in return : and patiently wait for thy Lord. When
the trumpet fhali found, verily that day /hall be a day of diftrefs and uneafi-

nefs

* O thou covercdy Sc c. ] It is related, from
Mohammed's own mouth, that being on mount
Hard, and hearing himfeif called, he looked on
each hand, and faw no-body, but looking up¬
wards, he faw the angel Gabriel on a throne,
between heaven and earth ; at which light be¬
ing much terrified, he returned to his wife
Kbadija, and bid her cover him up ; and that
then the angel defeended, and addrefled-him in
the words of the text. From hen.ee fome think
this chapter to have been the firft which was re¬
vealed : b’:t the more received opinion is, that
it was the 96th. Others fay, that the prophet,

having been reviled by certain of the Koreifi>T
was fitting in a melincholy and penfive pofture,
wrapped up in his mantle, when Gabriel ac-
cofled him : and fome fay, he was fleeping.
See the fecond note to the preceding chapter.

b Arife and preach ; ] It is generally fuppofed-
that Mohammed is here commanded more efpe-
cially to warn his near relations, the KoreiJfj ;
as he is ex prefly ordered to do in a fubfcquem
revelation x.

c Fly every abomination 5] By the word abo*
mination the commentators generally agree ido¬
latry to be principally intended.

1 See chap* 26. p . 308. and the Prelim . Difc. §. II. t- 4S*

47 2 Al KORA 2V. Chap.

nefs unto die unbelievers. Let me alone with him whom I have created ■
on whom I have bellowed abundant riches, and children dwelling jn his
prefence b, and for whom I have difpofed affairs in a fmooth and eafy man¬
ner0, and whodefireth that I will yet add other bleffings unto him. By no
means : becaufe he is an adverfary to our figns d. I will affiidl him with grie¬
vous calamities ° : for he hath devifed and prepared contumelious exprejjions to
ridicule the Koran. May he be curfed: how malicioujly hath he prepared the
.fame ! And again, may he be curfed : how malicioufly hath he prepared the
fame! Then he looked, and frowned, and put on an auftere countenance:
then he turned back, and was elated with pride ; and he faid. This is no other
than a piece of magic, borrowed from others : thefe are only the words of a
man. I will caft him to be burned in hell. And what fhall make thee to un-
derftand what hell is ? It leaveth not any thing unconfirmed, neither doth it
fuller any thing to efcape : it fcorcheth mens flefh : over the fame are nineteen
angels appointed. We have appointed none but angels to prefide over hell
fire f : and we have exprefled the number of them only for an occafion of
difcord to the unbelievers E ; that they to whom the fcriptures have been given,
may be certain of the veracity of this hook h , and the true believers may encreafe
in faith ; and that thofe to whom the fcriptures have been given, and the
true believers may not doubt hereafter and that thofe in whofe hearts there
is an infirmity, and the unbelievers may fay. What myftery doth God in¬
tend by this number ? Thus doth God caufe to err whom he pleafeth ;
and he diredheth whom he pleafeth. None knoweth the armies of thy Lord !,
befides him : and this k is no other than a memento unto mankind. AfTured-

Jy.

a Let me alcne with him whom I have created ,
See. ] The perfon here meant is generally fup-
pofed to have been al Walid Ebn al Mogheira 1 ,
a principal man among the Koreifh.

b And children dwellhig in his prefence ; ]
Being well provided for, and not obliged to go
abroad to feek their livings, as moft others of
.the Meccans were

c And for whom I have difpofed things in an
ttfy manner ',] By facilitating his advancement
to power and dignity ; which were fo confider-
able that he was furnamed Rihana Koreifh , or
The fzveet odour of tbe Koreifh, and al Wahid ,
i. e. The only one , or The incomparable 3.

d By no means , See. ] On the revelation of
this paffage it is faid that Walid's profperity be¬
gan to decay, and continued daily fo to do to
the time of his death 4.

c 1 will afflift him with grievous calamities ; ]
Or, as the words may be ltri6lly rendred, /
will drive him up the crag of a mountains which
fome underftand of a mountain of fire, agree¬
ably to a tradition of their prophet, importing,

1 Al Zamakh. Al Beidawi, Jallal.

* Idem . 7 Jallal.

that al Walid will be condemned to afeend this
mountain, and then to be caft down from thence,
alternately for ever ; and that he will be feventy
years in climbing up, and as many in falling
down

f We have appointed none but angels to prefide
over hell fire ',] The reafon of which is faid to
be, that they might be of a different nature and
fpecies from thofe who are to be tormented,
left they fhould have a fellow feeling of, and
compaffionate their fufferings ; or elfe, becaufe of
their great ftrength, and feverity of temper 6 .

6 For an occafion of difcord to the unbelievers ;]
Or, For a trial of them : becaufe they might
fay this was a particular borrowed by Mohammed
of the Jews .

h They to whom the fcriptures have been given ;]
And efpecially the Jews s this being conforma¬
ble to what is contained in their books 7 .

1 The armies of thy Lord ;] i. e. All his crea¬
tures ; or particularly the number and ftrength
of the guards of hell.

- k This ; ] The antecedent feems to be helL
2 Al Beidawi. 3 Idem . 4 Idem . 5 'Idem.

Chap. 7c

Al KORAN.

473

ly. By the moon, and the night when it retreateth, and the morning when
it reddeneth, I fwear that this is one of the moft terrible calamities , giving
warning unto men, as well unto him among you who defireth to go forward,
as unto him who choofeth to remain behind. Every foul is given, in pledge for
that which it fhall have wrought3: except the companions of the right
hand b ; who Jhall dwell in gardens, and fhall afk one another queftions con¬
cerning the wicked, and Jhall aljo ajk the wicked . themfelves , faying. What
hath brought you into hell ? They fhall anfwer. We were not of thofe who
were conftant at prayer, neither did we feed the poor •, and we waded in vain
difputes, with the fallacious reafoners ; and we denied the day of judgment,
until death c overtook us: and the interceflion of the interceders fhall not

avail them. What

therefore, that they turn afide from the

admonition of the Koran , as tho _
lion ? But every man among them defireth that he may have expanded fcrolls

him/?

They fear not the life to come

By no means: verily this is a fufficient warning. Whofo o

warned, him fhall it warn : but they fhall not be warned, unlefs God fhall
pleafe. He is worthy to be feared •, and he is inclined to forgivenefs.

3 See chap. 52. p. 424.

b Except the companions of the right hand ; ]
i. e. The blefled who fhall redeem them¬
felves by their good works. Some fay thefe are
the angels ; and others, fuch as die infants 2.

c Death j] Literally, Ehat which is certain.

1 See chap. 56. p. 434. not. b.

d ' That he may have expanded fcrolls delivered
to him from God ; ] For the infidels told Mt-
bamtned that they would never obey him as n
prophet, till he brought each man a writing
from heaven, to this effeft, viz. From Goo
to fuch a one : Follow Mohammed 3.

2 Al Beidawi. 3 Idem .

CHAP. LXXV.

Intitled , The Refurredition ; revealed at Mecca.

In. the name of the moft merciful God.

VERILY I fwear 1 by the day of refurreflion *, and I fwear by the foul

which accufeth itfelf b: doth man think that we will not gather his
bones together ? Yea : we are able to put together the fmallejl bones of his

P p p fingers.

* I fwear ; ] Or, I will not fzvear. See chap, there 9 at the-laft day, for having been remifs in
56. p. 436. not. f. their devotions, &c. Some underftand the

b The foul which accufeth itfelf ;] Being con- words of the foul of Adamy in particular ; who
feious of having offended, and of failing of is continually, blaming himfdf for having loft
perfe&ion, notwithftanding its endeavours to do paradife by his difobcdicnce 1 .
its duty : or, the pious foul which pall blame o~

1 Idem,

At KORA IV. Chap, y

finders. But man choofeth to be wicked, for the time which is before him.
He* afketh, When will the, day of refurredtion he? But when the fight (hall
be dazzled, and the moon fhall be eclipfed, and the fun and the moon fhall
be in conjunction a ; on that day man fliall fay. Where is a place of refuge ?
By no means : there fhall be no place to fly unto. With thy Lord fhall be
the fure manfion of reft on that day : on that day fhall a man be told that which
he hath done firft and laftk Yea •, a man fhall be an evidence againfthimfelf: and
though he offer his excufes, they fhall not be received. Move not thy tongue,

Q Mohammed, in repeating the revelations brought thee by Gabriel, before he
fhall have finifsed the fame , that thoumayeft quickly commit them to memory : for
thecollecting the Koran in thy mind, and the teaching thee the true reading there¬
of are incumbent on us. But when we fliall have read the fame unto thee by the
tongue of the angel , do thou follow the reading, thereof : and afterwards it
fhall be our part to explain it unto thee. By no means foalt thou be thus hafty
for the future. But ye love that which hafteneth away c, and negledl the life
to. come. Some countenances, on that day, fhall be bright, looking towards
their Lord ; and fome countenances, on that day, fhall be difmal : they fliall
think that a crufhing calamity fliall be brought upon them. Afifuredly. When
a man’s foul fliall come up to his throat, in his lafl agony •, and the ftanders-by fliall
fay. Who bringeth a charm to recover him? and fhall think it to be his
departure out of this world ; and one leg fliall be joined with the other leg d :
on that day unto thy Lord fliall he be driven. For he believed not e, neither
did he pray •, but he accufed God’s apoftle of impofture, and turned back from
obeying him : then he departed unto his family, walking with a haughty
mien. Wherefore, wo be unto thee •, wo ! And again. Wo be unto thee ; wo !
Doth man think that he fliall be left at full liberty, without controul ? Was
he not a drop of feed, which was emitted ? Afterwards he became a little
coagulated blood ; and God formed him, and fafliioned him with juft pro¬
portion : and made of him two fexes, the male and the female. Is not he
who hath done this able to quicken the dead ?

a And the fun and the moon jball be in conjunc- intimate the natural haftinefs and impatience of
tioni ] Rihng both in the weft1: which con- man 3, who takes up with a prefent enjoy-
jundlion is no contradiction to what is mention- ment, though fhort, and bitter in its confe-
ed juft before, of the moon's being eclipfed; quences, rather than to wait for real happinefs in
becaufe thofe words are not to be underftood of futurity.. . .

a regular eclipfe, but metaphorically, of the d And one leg Jhall be joined with the other leg ;]
moon’s lofing her light, at the laft day, in a i. e. And when he fhall liretch forth his legs to-
preternatural manner. Some think the mean- gether; as is ufual with dying perfons. The
ing rather to be, that the fun and the moon fhall words may alfo be tranflated. And zvhett one af-
be joined in the lofs of their light fliftton ftcall be joined with another affliction-

u That which he hath done jirji and /aft; 3- Or c He believed not; ] Or, He did not give alms;
the good which he hath done, and that which or. He was 7iot a man of veracity* Some fuppofe
he hath left undone, (sfc. Abu Jab l, and others one Adi Ebn Rabia , to

c Ye love that which hafteneth away;] i. e. be particularly inveighed againft in this chapter.

The fleeting pleafures of this life. The words

1 See the Prelim . DJc. p. 79. % Al Beidawi. 3 See chap . 17. p-, 228,

CHAP.

Al KORAN.

475

Chap. 76.

♦ m

CHAP. LXXVI.

Intitled, Man ; revealed at Mecca*.

In the name of the moft merciful G o d;

DI D there not pafs over man a long fpace of tirrfe *, during which he was

a thing not worthy of remembrance b? Verily we have created man
of the mingled feed of both fexes, that we might prove him : and we have
made him to hear and to fee c. We have_furely directed him in the way ;
whether he be grateful, or ungrateful. Verily we have prepared for the un¬
believers chains, and collars, and burning fire. But the juft fhall drink of a
cup of wine , mixed with the water of Cafur d, a fountain whereof the fer-
vants of God fhall drink ; they fhall convey the fame by channels whither-
foever they pleafe. ‘Thefe fulfil their vow, and dread the day, the evil whereof
will difperfe itfelf far abroad *, and give food unto the poor, and the or¬
phan, and the bondman, for his fake, faying , We feed you for God’s fake
only : we defire no recompenfe from you, nor any thanks: verily we dread,
from our Lord, a difmal and calamitous day e. Wherefore God fhall
deliver them from the evil of that day, and fhall caft on them brightnefs of
countenance, and joy ; and fhall reward them, for their patient perfevering,
with a garden, and filk garments : therein fhall they repofe themfelves on

P p p 2 couches 5

a It is fomewhat doubtful, whether this c Thefe fulfil their vow* See.'] It is related that
chapter was revealed at Mecca , or at Medina . Ha/an and. Hofein , Mohammed's grandchildren,
b Did there ?iot pafs over man a long fpace of on a certain time being both Tick, the prophet,
time, & c. 3 Some take thefe words to be ipoken. among others, vifitedthem; and they wiflied Alt
of Adam , whofe body, according to the Mo - to make fome vow to God for the recovery of
hammedan tradition, was at hrft a figure of clay, his Tons: whereupon Alt, and Fdtcma , and
and was left forty years to dry, before God Fidda , their maid-fervant, vowed a fail of three
breathed life into it 1 : Others underftand them days in cafe they did well; as it happened they*
of man in general, and of the time he lies in did. This vow was performed with fo great
the womb. ftri<ftnefs, that the firft day, having no provift-

c We have made him to hear and to fee ;] That ons in the houfe, AH was obliged to borrow
he might be capable of receiving the rules and three mcafurcs of barley of one Sitneon , a few
directions given by God for his guidance * ; of Kbaibar ; one meafure of which Fatem <e
and of meriting reward or punifliment for his ground the fame day, and baked five cakes of
obfervance or negleft of them. the meal ; and they were fet before them, to

d Cafur ] Is the name of a fountain in pa- break their fall with, after fun fet : but a poor
radife, fo called from its refembling campbire man coming to them, they gave all their bread
(which the word fignifies) in odour, and whitenefs. to him, and pa fled the night without tailing any-
Some cake the word for an appellative, and think thing, except water. The next day, Fatem *
the wine of paradife will be mixed with campbire, made another meafure into bread, for the fain©,
bccaufe of its agreeable coolnels and fmell 3 . purpofe ; but an orphan begging fome food,

they

J See the notes to chap. 2. p. 4. a Al Bsidawi. s Idem*

47 6 Al KORAN. C HAP. 76;

couches ; they fhall fee therein neither fun nor moon3-, and the fhades
thereof {hall be near fpreading above them, and the fruits thereof fhall hang
low, fo as to be eafily gathered. And their attendants fhall go round about
unto them, with veflels of filver, and goblets: the bottles fhall be bottles
of filver finning like glafs -, they fhall determine the meafure thereof by their
tvifij. And therein fhall they be given to drink of a cup of wine, mixed
with the water of Zen jebi l b , a fountain in paradife named Salsabil c :
and youths, which fhall continue for ever in their bloom , fhall go round to
attend them-, when thou feeft them, thou fhalt think them to be fcattered
pearls : and when thou looked:, there fhalt thou behold delights, and a great
kingdom. Upon them fhall be garments of fine green filk, and of brocades,
ancT they fhall be adorned with bracelets of filver : and their Lord fhall
o-ive them to drink of a moff pure liquor ; and fhall fay unto them , Verily
this is your reward : and your endeavour is gratefully accepted. Verily we
have fent down unto thee the Koran, by a gradual revelation. Wherefore
patiently wait the judgment of thy Lord ; and obey not any wicked per-
fon or unbeliever among them. And commemorate the name of thy Lord,
in the morning, and in the evening : and during fome part of the night wor-
fliip him, and praife him a long part of the night. Verily thefe men love
the tranfitory life,, and leave behind them the heavy day of judgment. We
have created them, and have {Lengthened their, joints -, and when we pleafe,
we will fubftitute others like unto them, in their ftead. Verily this is an ad¬
monition : andwhofo willeth, taketh the way unto his Lord : but ye fhall not
will, unlefs God willeth ; for God is knowing, and wife. He leadeth whom
he pleafeth into his mercy : but for the unjuft hath he prepared a grievous

punifhment.

they chofe to let him have it, and palled that properly frgnifies extream-cold : for which rea-
night as the firfl: : and the third day they like- fon fome underhand the meaning of the palfage
■wife gave their whole provifion to a famifhed to be, that in paradife there fhall be felt no ex¬
captive. Upon this occafion Gabriel defcended cefs either of beat , or of cold.
with the chapter before us, and told Mohammed b Zenjebil ; ] The word fignifies ginger, which
that God congratulated him on the virtues of the Arabs delight to mix with the water they
his family 1 . drink ; and therefore the water of this fountain

a They ft: all fee therein- neither fun nor moon ; ] is fuppofed to have the talle of that fpice 3.
Becaufe they lhall not need the light of either *. c SalfabiT] ■ Signifies water which flows gent-
The word Zamharir , here tranflated moon, ly and pleafantly down the throat.

1 Idem, * See Revel, xxi. 23. 3 .^JBeidawi, J a e l a l.

CHAP.

Chap. 77.

Al KORAN.

477

CHAP. LXXVII.

Intitledy Thofe which are fent; revealed at Mecca.

In the name of the rnoft merciful God.

BY the angels which are fent by God , following one another in a conti¬
nual feries *, and thofe which move fwiftly, with a rapid motion ; and by
thofe which difperfe his commands , by divulging them through the earth ; and
by thofe which feparate truth from faljhood , by diftinguifhing the fame ; and
by thofe which communicate the divine admonitions, to excufe, or to threaten a :
verily that which ye are promifed b is inevitable. When the ftars, therefore,
fhall be put out, and when the heaven {hall be cloven in funder, and when the
mountains (hall be winnowed, and when the apoftles (hall have a time af-
figned them to appear and bear tefthnony againft their refpe clive people -, to
what a day {hall that appointment be deferred ! to the day of feparation : and what
fhall caufe thee to underftand what the day of feparation is ? On that day,
wo be unto them who accufed the prophets of impofture i Have we
not deftroyed the obflinate unbelievers of old ? We will alfo caufe thofe
of the latter times to follow them. Thus do we deal with the wicked. Wo be,
on that day, unto them who accufed the prophets of impofture 1 Have we
not created you of a contemptible drop of feed, which we placed in a fure re-
pofitory, until the fixed term of delivery ? And we were able to do this :
for we are moft powerful. On that day, wo be unto thofe who accufed the
prophets of impofture ! Have we not made the earth to contain the livino-
and the dead, and placed therein {table and lofty mountains , and given you
frefh water to drink? Wo be, on that day, unto thofe. who accufed
the prophets of impofture ! It fhall be faid unto them , Go ye to the punifh-
ment which ye denied as a falfhood : go ye into the fhadow of the fmoke of hell ,
which fhall afcend in three columns, and fhall not (hade you from the heat , nei¬
ther fhall it be of fervice' againft the flame •, but it fhall caft forth {parks as big
as towers, refembling yellow camels in colour c. Wo be, on that day, unto

thofe

a By the angels which are fent , &c. ] Some
imderftand the whole paflage of the verfes of
the Koran ; which continued to be fent dozen ,
parcel after parcel, during the fpace of fevcral
years, and which refeind ( for fo the verb dfafa
may alfo be tranflated ) and abolifh all former
difpenfations, divulging end making known the
■ways of fa! vat ion , diflinguifbing truth from

fa 1 (hood, and communicating admonition , See.
Some interpret the fir ft three verfes of the winds y
fent in a continual facccjjhn> blowing with a vio¬

lent gnjlj and difperjing rain over the earth :
and others give different explications.

k That which ye are promifed ;] Viz. The day
of judgment.

c Refembling yellow camels;'] Being of a fiery
colour. Others, however, fuppofe thefe-fparks
will be of a dofty hue, like that of black camels,
which always inclines a little to the yellow ,
the word tranflated ycllozv, fignifying fometimes
black . Some copies, by the variation of \
vowel, have cables , inftead of camels .

478 KORAN, Chap. 78.

■

thofe who accufed the prophets of impofture ! This Jhall he a day whereon
they . {hall not {peak to any purpofe ; neither fhall they be permitted to excufe
themlelves. Wo be, on that day, unto thofe who accufed the prophets of
impofture ! This Jhall he the day of feparation : we will affemble both you
and your predeceffors. Wherefore, if ye have any cunning ftratagem,
employ ftratagems againft me. Wo be, on that day, unto thofe who ac¬
cufed the prophets of impofture ! But the pious Jhall dwell amidft fhades and
fountains, and fruits of the kinds which they fhall defire : and it JJoall he faid
unto them , Eat and drink with eafy digeftion, in reconipenfe for that which ye
have wrought •, for thus do we reward the righteous doers. Wo be, on that
day, unto thofe who accufed the prophets of impofture ! Eat, O unbelievers,
and enjoy the pleafures of this life , for a little while : verily ye are wicked
men. Wo be, on that day, unto thofe who accufed the prophets of impof¬
ture ! And when it is faid unto them. Bow down ; they do not bow down.
Wo be, on that day, unto thofe who accufed the prophets of impofture ! In
what new revelation will they believe, after this ?

C H A P. LXXVIII.

Int tiled , The News ; revealed at Mecca.

In the name of the mofl merciful God.

* Oncerning what do the unbelievers afk queftions of one another? Con-
y_ ^ cerning the great news of the refur re Elion, about which they difagree.
Aflu redly they fhall hereafter know the truth thereof . Again, Afifuredly they
fhall hereafter know the truth thereof Have we not made the earth for a
bed, and the mountains for flakes to fix the fa?ne H ? And have we not created
you of two fexes ; and appointed your fleep for reft •, and made the night
a garment to cover you ; and deftined the day. to the gaining your livelihood ;
and built over you feven folid heavens ; and placed therein a burning lamp ?
And do we not fend down from the clouds prefling forth rain, water pouring
down in abundance, that we may thereby produce corn, and herbs, and
gardens planted thick with trees ? Verily the day of feparation is a fixed
period : the day whereon the trumpet fhall found, and ye fhall come in
troops to judgment ; and the heaven fhall be opened, and fhall be full of gates
for the angels to pafs through ; and the mountains fhall pafs away, and be¬
come as a vapour; verily hell fhall be a place of ambufh, a receptacle for
the tranfgrefifors, who fhall remain therein for ages : they fhall not tafte any
refrefhment therein, or any drink, except boiling water, and filthy corrup¬
tion : a fit recompenfe/or their deeds ! For they hoped that they fhould not

a See chap, if. p. 215. and chap. 31. p. 335.

Al KORAN.

479

be brought to an account, and they disbelieved our figns, accufing them of fal-
fhood. But every thing have we computed, and written down. Tafte, therefore :
we will not add unto you any other than torment a. But for the pious is
'prepared a place of blifs : gardens planted with trees, and vineyards, and damfels
with fwelling breafts, of equal age with themf elves , and a full cup. They
{hall hear no vain difcourfe there, nor any falfhood.
recotnpenfe from thy Lor d ; a gift fully fufficient : from the Lord
earth, and of whatever is between them ; the Merciful. ‘The inhabitants of

audience of him : the

floall

whereon

fhall

the fpirit Gabriel, and the

they

not fpeak in behalf of themf el

day

other angels fhall ftand in order.

Merciful

except he only • to

This is the infallible day. Whofo, therefore, willeth, let him return unto
his Lord. Verily we threaten you with a punifhment nigh at hand : the day
whereon a man fhall behold the good or evil deeds which his hands have fent
before him •, and the unbeliever fhall fav. Would to Go d I were duft !

a IVe will not add unto you any other than hell ; they being hereby allured that every
torment ;] This, fay the 'commentators, is the change in their torments will be for the
moft fevere and terrible fentence in the whole worfe.

Koran , pronounced againft the inhabitants of

LXXIX.

Intitled, Thofe who tear forth ; revealed at Mecca.

In the name of the moft merciful God.

Y the angels who tear forth the fouls of fame with violence •, and by thofe
who draw forth the fouls of others with gentlenefsa * by thofe who glide
fwimmingly through the air with the commands of God •, and thofe who pre¬
cede and ufher the righteous to paradife *, and thole who fubordinately govern
the affairs of this world: on a certain day, the difturbing blaf of the trumpet
fhall difturb the univerfe * and the fubfequent blaft fhall follow it. On that

day

a By the angels who tear forth the fouls of fame
with violence , See . ] Thefe are the angel of
death, and his a Hi Hants ; who will take the
fouls of the wicked in a rough and cruel man¬
ner, from the inmolt part of their bodies, as a
man draggs up a thing from the bottom of the
fea ; but will take the fouls of the good in a
gentle and eafy manner , horn their lips, as
when a man draws a bucket of water at one

pull 1 .

There are feveral other interpretations of this
whole paflage ; fome expounding all the five
parts of the oath of the Jlars , others of the fouls
of meny others of the fouls of warriors in par¬
ticular, and others of war-herfes : a detail of
which, I apprehend, would rather tire than
pleafe.

Al Beidawj,

480 Al KORAN. Chap. 79,

1 '

day hearts fhall tremble : their looks Jhall be caft down. The infidels

fay. Shall we furely be made to return whence we came n ? After we
fhall have become rotten bones, Jhall we be again raifed to life? They fay. This
then will bez. return to lofs. Yerily it will be but one founding of the trumpet b,
and behold, they [hall appear alive on the face of the earth c- Hath not the
flory of Moses reached thee ? When his Lord called unto him in the holy
valley Towa a, faying. Go unto Pharaoh ; for he is infolently wicked :
and fay. Haft thou adeftre to become juft and holy? and I will diredt thee
unto thy Lord, that thou may eft fear to tranfgrefs. And he fhewed him the
very great fign of the rod turned into a ferpent : but he charged Moses with
impofture, and rebelled againft God. Then he turned back haftily ; and he
afiembled the magicians , and cried aloud, faying, I am your fupreme Lord. '
Wherefore God chaftifed him with the punifhment of the life to come, and
alfo of this prefent life. Verily herein is an example unto him who. feareth to
rebel. Are ye more difficult to create', or the heaven which God hath built?
He hath raifed the height thereof, and hath perfectly formed the fame : and -
he hath made the night thereof dark, and hath produced the light thereof.
After this he ftretched out the earth e, whence he caufed to fpring forth the
water thereof, and the pafture thereof ; and he eftablifhed the mountains,
for the ufe of yourfelves, and of your cattle. When the prevailing, the
great day fhall come, on that day ’fhall a man call to remembrance what he
hath purpofely done : and hell fhall be expofed to the view of the fpedlator.
And whofo fhall have tranfgreffed, .and fhall have chofen this prefent life;
verily hell fhall be his abode : but whofo fhall have dreaded the appearing
before his Lord, and fhall have refrained his fbol from luft; verily paradife
fhall be his abode. They will ask thee concerning the l aft hour, when will
be the fixed time thereof By what means canft thou give any information of
the fame ? Unto thy Lord belongeth the knowledge ■ of the period thereof:
and thou art only a warner, who feareft the fame. The day whereon they
fhall fee the fame, it Jhall feem to them as though they had not tarried in the
world longer than an evening, or a morning thereof.

a Shall we furely be made to return whe?ice zve earth 5 ] Or, They Jhall appear at the place of
came? ] i. e. Shall we be reitored to our former judgment . The original word al Sabir a is alfo
condition? one of the names of hell.

b One fomiding of the trumpet ;] Viz. The - d See chap. 20. p. 256.
fecond, or third blaft, according to different e After this he fir etched out the earth Which

opinions. had been created before the heavens, but with-

! *Tkej Jhall appear alive on the face of the out expanfion r.

1 Jallal.

CHAP.

Chap. 86.

Al KORAN.

481

HAP. LXXX.

Intitled , He frowned j revealed at Mecc a.

In the name of the moft merciful God.

rT'H E prophet frowned, and turned afide, becaufe the blind man came unto

him a : and how doft thou know whether he fhall peradventure be cleanfed
from his fins ; or whether he fhall be admonifhed, and the admonition fhall profit
him ? The man who is wealthy, thou received; refpedtfully •, whereas it is not to be
charged on thee, that he is not cleanfed : but him who cometh unto theeearneftly

Jhouldefi

his falvation

_ By no means
Verily the Koran is an admonition j (and he who is wil¬

ling retaineth the fame*,) written in volumes honourable, exalted, and pure;
by the hands of fcribes honoured, and juft b May man be curfed! What hath
feduced him to infidelity ? Of what thing doth God create him ? Of a drop of
feed doth he create him ; and he formeth him with proportion ; and then facili-
tateth his pafifage outofthe womb : afterwards he caufeth him todie,andlayeth him
in the grave •, hereafter, when it fhall pleafe him, he fhall raife him to life. AfTur-
edly. He hath not hitherto fully performed what God hath commanded him. Let
man confider his food •, in what manner it is provided. We pour down water by
fhowers ; afterwards we cleave the earth in clefts, and we caufe corn

fpring forth therein, and grapes, and clover, and the olive, and the palm, and
gardens planted thick with trees, and fruits, and grafs, for the ufe of your-

i'elves and of your cattle,
heard

When the ftunning found of

on that day fhall a man fly from his brother, and his mother, and his
father, and his wife, and his children. Every man of them, on that day.

if fame fhall

of l

Q^q

On that day the
c faces of others ,

a The prophet frowned > and turned afide , becaufe
the blind man came unto him , &c.] This paffage
was revealed on the following occafion. A cer¬
tain blind man, named Abdallah Ebn Omm Mac -
ium, came and interrupted Mohammed while he
was engaged in earneft difcourfe with fome of the
principal Koreijh , whofe converfion he had hopes
of; but the prophet taking no notice of him,
the blind man, not knowing he was otherwife bu¬
lled, railed his voice, and laid, O apojlle of
God, teach me fome part of what God hath
taught thee : but Mohammed , vexed at this inter¬
ruption, frowned, and turned away from him ;

for which he is here reprehended. After this*
whenever the prophet law E bn Omm Matt u m , he
fhewed him great refped, laying, The man is
welcome 3on zvhoje account my Lord hath reprimand¬
ed me; and he made him twice governor of Me*

dina 1 •

b Written in volumes honourable , exalted , and
pure, &c. ] Being transcribed from the pre¬
ferred. tabic , highly honoured in the light of
God, kept pure and uncorrupted from the hands
of evil fpirits, and touched only by the angels-
Some underhand hereby the books of the pro¬
phets, with which the Koran agrees in Jubilance*

2 Idem, Al Beipaw-x.

* J l A amak u

482 At KORAN. Chap. 81.

on that day, Jhall there he dull ; darknefs fliall cover them. Thefe are the un¬
believers, the wicked.

CHAP. LXXXI.

bit it led> The Folding up; revealed at Mecca.

In the name of the moft merciful God.

WHEN the fun fliall be folded up a ; and when the ftars fhall fall ; and

when the mountains fliall be made to pafs away •, and when the camels
ten months aone with young fliall be negle&ed b; and when the wild beafts fliall be
o-athered together c •, and when the feas fliall boil d i and'when the fouls fliall be
joined again to their bodies •, and when the girl who hath been buried alive fliall
be afked for what crime flie was put to death e ; and when the books fliall be laid
open ; and when the heaven fliall be removed f ; and when hell fliall burn fierce¬
ly •, and when paradife fliall be brought near : every foul fliall know what it
hath wrought. Verily I fwears by the ftars which are retrograde, which move
fwiftly, and which hide themfelves h and by the night, when it cometh on ; and
by the morning, when itappeareth; that thefe are the words of an honourable
mefienger \ endued with ftrength, of eftabliflied dignity in the fight of the pof-
feffor of the throne, obeyed by the angels under his authority , and faithful : and
your companion Mohammed is not diftradted. He had already feen him in
the clear horizon k : and he fufpedted not 1 the fecrets revealed unto him. Nei¬
ther

» When the fun Jhall be, folded up ;] As a garment

that is to be laid by.

b See the Prelim. Difc. §. IV. p. 8z.

* See ibid. p. 83, and 86.

^Seeibid. p. 82.

c The damfel who hath beef* buried alive i] For it
was cuftomary among the ancient Arabs to bury
their daughters alive, as foon as they were born ;
for fear they fhould be impoverifhed by providing
for them, or fhould fuffer difgrace on their ac¬
count. See chap. 16. p. 2 1 8.

f When the heaven Jhall be removed ,] Or pluck¬
ed away from its place, as the skin is plucked off
from a camel which is flaying ; for that is the
proper fignifleation of the verb here ufed. Mar -
racci fancies the paflage alludes to that in the
Pfalms 1 , where, according to the verflons of the
Septuagint and the Vulgate, God is faid to have

Jlretcbed out the heaven like a skin .

s I fwear ;] Or, I will not /wear, See
chap. 56. p. 436. not. f.

h By the Jlars which are retrograde , &c.] Some
underhand hereby the ftars in general, but the
moreexadt commentators, fiveof the planets, s'/#,
the two which accompany the fun, and the
three fuperior planets; which have both a retro¬
grade and a direfl motion, and hide themfelves
in the rays of the fun, or when they fet.

1 An hotiourable meffengeri\ i. e. Gabriel .
k See chap. 53. p. 426.

1 He fuf petted not ;] Some copies, by a change ’
of one letter only, inftead of dhaninin , read
daninin ; and then the words fhould be rendered
He is not tenacious of, or grudges not to commu¬
nicate to you, the fecret revelations which he has
received.

* Pfalm civ. 2.

Chap. 83. Al KORAN. 483

ther are thefe the words of an accurfed devil \ Whither, therefore, are ye
going ? This is no other than an admonition unto all creatures ; unto him a-
mong you who fhall be willing to walk uprightly : but ye fhall not will, un-
lefs God willeth, the Lord of all creatures.

* Neither are thefe the words of an accurfed de¬
vil >] Who has overheard, by Health, the dif-
courfe of the angels. The verfe is an anfwer
to a calumny of the infidels, who faid the Koran
was only a piece of divination, or magic : for

the Arabs fuppofe the foothfayer, or magician*
receives his intelligence from thofe evil fpirits,i
who are continually liftening to learn what they
can from the inhabitants of heaven.

CHAP. LXXXII.

Intitled , The Cleaving in funder ; revealed at Mecc a.

In the name of the mod merciful God.

WHEN the heaven fhall be cloven in funder ■, and when the ftars fhall be

fcattered ; and when the feas fhall be fuffered to join their waters ; and
when the graves fhall be turned upfide down : every foul fhall know what ic
hath committed, and what it hath omitted. O man, what hath feduced thee
againft thy gracious Lord, who hath created thee, and put thee together, and
rightly difpofed thee ? In what form he pleafed hath he fafhioned thee. Af-
furedly. But ye deny the laft judgment as a falfhood. Verily there are appoint¬
ed over you guardian angels % honourable in the fight of God , writing down
your actions •, who know that which ye do. The juft fhall furely be in a placd
of delight : but the wicked fhall furely be in hell ; they fhall be call therein to
be burned, on the day of judgment, and they fhall not be abfent therefrom
for ever. What fhall caufe thee to underfland what the day of judgment is?
Again, What fhall caufe thee to underfland what the day of judgment is ?
It is a day whereon one foul fhall not be able to obtain any thing in behalf of
another foul : and the command, on that day, fhall be God’s.

a See chap. 50. p. 420, and the Preliminary Difc. §. iv. p. 72.

Intitled , Thofe who give fhort meafure or weight ; revealed

at Mecca.

In the name of the moft merciful God.

WO be unto thofe who give fhort meafure or weight *, who, when they

receive by meafure from other men, take the full j but when they

Q^q q 2 meafure

484 Al KORAN. Chap. 83:,

meafure unto them, or weigh unto them, defraud ! Do not thefe think they
ihall be raifed again, at the great day •, the day whereon mankind fhall Hand
before the Lord of all creatures ? By no means. Verily the regifter of the
affions of the wicked is furely in Sejjin2. And what fhall make thee to un¬
derftand what Sejjin is? It is a book diftinftly written. Wo be, on that
day, unto thofe who accufed the prophets of impofture ; who denied the day
of judgment as a falfhood ! And none denieth the fame as a falfhood, except
every unjuft and flagitious perfon : who, when our figns are rehearfed unto
him, faith. They are fables of the ancients. By no means : but rather their
lufts have caft a vail over their hearts. By no means. Verily they fhall he
fliut out from their Lord on that day *, and they fhall be fent into hell to be
burned : then fhall it be faid unto them , by the infernal guards , This is what ye
denied as a falfhood. AfTuredly. But the regifter of the allions of the righ¬
teous is in Illiyyun b : and what fhall caufe thee to underftand what Illiyyun
is ? It is a book diftinftly written : thofe who approach near, unto God , are
witneffes thereto0. Verily the righteous fhall dwell among delights: feated
on couches they fhall behold cbjebls of pleafure ; thou fhalt fee in their faces the
brightnefs of joy. They fhall be given to drink of pure wine, fealed ; the
feal whereof fhall be muskd : and to this let thofe afpire, who afpire to happi-
nefs : and the water mixed therewith fhall be of Tasnim e, a fountain where¬
of thofe fhall drink who approach near unto the divine prefence f. They who aft
wickedly laugh the true believers to fcorn ; and when they pafs by them, they
wink at one another : and when they turn afide to their people, they turn afide
making fcurrilous jefts : and when they fee them, they fay. Verily thefe are mifta-
ken men. But they are not fent to be keepers oyer xliem®. Wherefore one day

v .I. • r « • 4 • # . , * • •« f

- the

51 Sejjhi] Is the name • of the general regifter,
wherein the actions of all the wicked, both men
and genii, are diftinftly entred. Sejn fignifies a
prifon ; and this book, as fome think, derives
its name from thence, becaufe it will occafton
thofe whofe deeds are there recorded, to be
prir,ncd in hell. Sejjin , or Sajin , is alfo the name
of the dungeon beneath thefeventliearth, the reft-
dciice of Eblis and his hoft ; where it is fuppof-
ed, by fome, that this book is kept, and where
the fouls of the wicked will be detained till the
refurrcdlion 1 . If the latter explication be admit¬
ted, the words. And zvbat flail make tbee to un -
da -ft and zebat Sejjin is ? fhould be inclofed with¬
in a pare n tiie ft s.

11 I/livyi'n ;] The word is a plural, and ftgni-
fics high places. Some fay it is the general re¬
gifter iv lie rein the actions of the righteous, whe¬
ther angels, men, or genii, arc diilindly record¬
ed. Others will have it to be a place in the

g th heaven, under t lie throne of God; where

this book is kept, and where the fouls of the

jull, as many think, will remain till the laft

day K If we prefer the latter opinion, the words,.
And what flail make tbee to underfland zvbat llliyy un
is ? iliould like wife be inclofed in a paren thefts.

c Are witneffes thereto ;] Or, are prej'ent with?
and keep the fa?ne.

d The feal whereof flail be musk ;] i. e. The
veffels containing the fame fhall be fealed with
musk, inftead of clay. Some underftand by the
feal of this wine, its farewel, or the flavour it
will leave in the mouth after it is drank.

c Tafjnm ] Is the na;ne of a fountain in para-
dife> fo called from its being conveyed to the
higheft apartments.

f Whereof thole flail drink who approach 71 ear
unto the divine prefence .] For they fhall drink the
water of Tafurn pure and unmixed, being con¬
tinually and wholly employed in the contempla¬
tion of God ; but 'the other inhabitants of pa-
dife fhall drink it mixed with their wine3.

? They are not fent to be keepers over them ;] i. e.
The infidels are not comnuilloned by God to
call the believers to account, or to judge of their
addons.

j i'. L L A L 1

tup .

-V Be 1 d a iv 1 . See the pi Aim. Difc. §. i v. />. 7
Al £ E J D awl]

J a l l a l . See the Prelim . Dif >

Chap. 84. At KORAN. 485

the true believers, in their turn , fhall laugh the infidels tofcorn*: lying on
couches they fhall look down upon them in hell. Shall not the infidels be re¬
warded for that which they have done J

a Ibe believers pall laugh the infidels to j corn ;] they fhall be bidden to go in ; but when they
When they fhall fee them ignominioufly driven come near the door, it fhall be fuddenly fhut ;
into hell. It is alfo faid, that a door fhall be and the believers within fhalllaugh at them1,
fhewn the damned, opening into paradife, and

1 Idem •.

CHAP. LXXXIV.

• m

Intitled , The Rending in funder \ revealed at Mecca2.

In the name of the moft merciful God.

WHEN the heaven fhall be rent in funder, and fhall obey its Lord,

and fhall be capable thereof ; and when the earth fhall be ftretched outb,
and fhall caft forth that which is therein c, and fhall remain empty, and fhall o-
bey its Lord, and fhall be capable thereof: O man, verily labouring thou la¬
boured: to meet thy Lord, and thou fhalt meet himd. And he who fliall have
his book given into his right hand, fhall be called to an eafy account, and fhall
turn unto his family c with joy : but he who fhall have his book given him behind
his back f, fhall invoke deftru&ion to fall upon him, and he fhall be fent into
hell to be burned ; becaufe he rejoiced infolently amidft his family on earth.
Verily he thought that he fhould never return unto God ; yea verily •, but his
Lord beheld him. Wherefore I fwear 6 by the rednefs of -the sky after fun-fet,
and by the night, and the. animals which it driveth together, and by the moon
when fhe is at the full *,: ye fhall furely be transferred fucctjfwely from ftate to
ftate\ What aileth them, therefore, that they believe- hot the refurrettion
and that, when the Koran is read unto them, they worfhip not ! ? Yea the

unbelievers accufe the fame of impofture : but God well knoweth the malice

which

a There are fome who take this chapter to have
been revealed at Medina .

" b When the earth fhall be ftretched out,'] Like a
skin ;""every mountain and hill being levelled.

c And Jball cad forth that which is therein 5] As
the tie a furcs hidden in its bowels, and the dead
bodies which lie in their graves.

And thou ft j alt meet him ;]J Or, And thou Jhalt
meet thy labour ; whether thy works be good, or
whether they be evil.

c His family ;] e. His relations or friends who
‘are true believers ; or rather, to his wives and

fervants, of the damfels and youths of paradife,
who wait to receive him r.

’ f Behind his back ;] That is, into his left hand ;
for the wicked will have that hand bound behind
their back, and their right hand to their neck.

g I fwear ;] Or, I will not fwear . See chap.
56. p- 436. not. f.

h Ye pall furely be transferred 'from one ftate to
another ;] /. e . From the Hate of the living, to
that of the dead ; and from the ftate of the dead,
to a new ftate of life in another world.

1 They worpip notf\ Or, humble not tbemfthe

1 Idem.

486 Al KORA U. Chap. 85.

which they keep hidden in their breajls. Wherefore denounce unto them a
grievous punishment, except thofe who believe and do good works : for them
is prepared a never failing reward.

CHAP. LXXXV.

Intitled , The Celeftiai Signs ; revealed at Mecca.

In the name of the mofl merciful God.

BY the heaven adorned with Signs * ; by the promifed day of judgment j by

the witnefs, and the witnefled b ; curfed were the contrivers of the pit% of
fire Supplied with fewel ; when they fat round the fame, and were witnefies of
what they did againft the true believers'5: and they afflicted them for no o-
ther reafon, but becaufe they believed in the mighty, the glorious God, unto
whom belongeth the kingdom of heaven and earth : and God is witnefs of all
things. Verily for thofe who perfecute the true believers of either fex, and af¬
terwards repent not, is prepared the torment of hell ; and they Jhall fuffer the
pain of burning e. But for thofe who believe, and do that which is right, are
defined gardens beneath which rivers flow : this Jhall be great felicity. Ve¬
rily the vengeance of thy Lord is fevere. He createth, and he reftoreth to

life :

a Signs ;] The original word properly fignifies
towers; which fome interpret of real towers1,
wherein it is fuppofed the angels keep guard2 ;
and others, of the liars of the firii magnitude : but
the generality of expofitors underhand thereby
the twelve ligns of the zodiac, wherein the
planets make their feveral hations

b By the witnefs, and the witneftedd\ The mean¬
ing of thefe words is very uncertain, and the
explications of the commentators confequently
vary. One thinks the witnefs to be Mohammed ,
and that which is born witnefs of, to be the re-
furrettion, or the profejfors of the Mohammedan
faith ; or elfe that thefe latter are the witnefs, and
the profefl'ors of every other religion, thofe who
will be zvitncjfed againft by them. Another fup-
pofes the zvitnefs to be the guardian angel, and his
charge the perfon zuitneffed againft. Another ex¬
pounds the words of the day of Arafat, the 9th
of Dhti lhajja, and of the day of Haying the vic¬
tims, which is the day following; or elfe of Fri¬
day, the day of the weekly affembling of the
Mohammedans at their mofques, and of the peo¬

ple who are affembled on thofe days, fc. *

c The contrivers of the pit;~\ Literally, the lords
of the pit . Thefe were the miniflers of the
perfecution railed by Dhu Nozvas, king of Ta¬
man, who was of the Jewifb religion, againft
the inhabitants of Najran : for they having em¬
braced Ghriftianity (at that time the true religi¬
on, by the confeffion of Mohammed himfelf) the
bigetted tyrant commanded all thofe, who would
not renounce their faith, to be call into a pit, or
trench, filled with fire, and there burnt to alhes * .
Others, however, tell the ftory with different
circumftances 6.

d And were zvitneftes of zohat they did againft the
true believers ;] Or, as fome choofe to underftand
the words, A?id Jhall be zvitnejfes againft them -
f elves , at the day of judgment , of their unjuft treat¬
ment of the true believers .

c They jhall fuffer the pain of burning ;] Which
pain, it is faid, the pcrfecutors of the Cbriftian
martyrs abovementioned felt in this life ; the fire
burfting forth upon them from the pit, and con-
fuming them 7.

1 Yahya, 2 See chap. 15. p. 24. 3 Jallal. Al Beida wi, Yahya. * Iidem .

5 Iidem. V, Poc. Spec . p. 62. Ecchellens. Hifl . Arab, part 1. c. 10. and Prid. Life of Mab . p .

6 V. D’Her hel. Bib/. Orient. Art. A6ou Navas. 7 Al Beidawi, Yahya.

Chap. 86. Al KORAN \ 487

life ; he is inclined to forgive, and gracious : the pofleflbr of the glorious
throne •, who effedteth that which he pleafeth. Hath not the ftory of the hofts,
of Pharaoh®, and of Thamud11, reached thee? Yet the unbelievers ceafe
not to a ecu fe the divine revelations of falfhood: but God encompaffeth them
behind, that they cannot efcape. Verily that which they reject is a glorious
Koran *, the original whereof is written in a table kept in heaven e.

» See chap. 7. p. i28,t5V. leaft change or corruption. See the Prelim.

» See ibid. p. 124, &c. Difc. §. III. p. 64, and §. IV. p. 75.-

c Kept in heaven ; ] And preferved from the

CHAP. LXXXVI.

Int itled> The Star which appeareth by night ; revealed at

Mecca.

In the name of the mod merciful God.

BY the heaven, and that which appeareth by night : but what fhall caufe thee
to underftand what that which appeareth by night is ? it is the ftar of pier¬
cing brightnefs® : every foul hath a guardian fet over it. Let a man conlider,
therefore, of what he is created. He is created of feed poured forth, iffuing
from the loins, and the breaft-bones b. Verily God is able to reftore him to life ,
the day whereon all fecret thoughts and adtions fhall be examined into * and he
fhall have no power to defend himfelf, nor any prote&or. By the heaven which
returneth the rain c ; and by the earth which openeth to let forth vegetables and
fprings : verily this is a difeourfe diftinguifhing good from evil and it is not com-
po fed with lightnefs. Verily the infidels are laying a plot to frujlrate my defigns :
but I will lay a plot for their ruin . Wherefore, O prophet, bear with the
unbelievers : let them alone a while.

a The ftar of piercing brightne/si] Some take the b From the loins* and the breaft-bones ;] i. e.
words to fignify any bright ftar, without reftritti- From the loins of the man, and the breaft-bones
on : but others think fome particular ftar or ftars of the woman 1 .

to be thereby intended; which one fuppofes to c Which returneth the rain ;] Or, as fome ex-
be the morning ftar, (peculiarly called al ydrek, pound it. Which performetb its periodic motion ,
or the appearing by night ;) another, Saturn , (that returning to the point from whence it began the
planet being by the Arabs fur named al Fhakeb , or fame. The words feem defigned to exprefs the
the piercing , as it was by the Greeks , Pbcenon > alternate returns of the different feafons of the

or the fbining ; ) and a third, the Pleiades . year.

1 Al Beipawi, Yahya.

CHAP.

Al KORAN.

Chap. 88.

CHAP.

Inti tied. The moft High3; revealed at Mecca."

In the name of the mod merciful God.

PRAISE the name of thy Lord, the moft high; who hath created,

and compleatly formed his creatures: and who determineth them to
various ends b, and diredteth them to attain the fame c ; and who produceth
the pafture for cattle , and afterwards rendreth the fame dry ftubble of a
dufky hue. We will enable thee to rehearfe our revelations d ; and thou fhalt
not forget any part thereof. , except what God fliall pleafe • ; for he knoweth
that which is manifeft, and that which is hidden. And we will facilitate
unto thee the moft eafy way f. Wherefore admonifh thy people , if thy admoni¬
tion fliall be profitable unto them. Whofo feareth God , he will be admo-
nifhed : but the moft wretched unbeliever will turn away therefrom ; who
fhall be caft to be broiled in the greater fire of hell , wherein he fhall not
die, neither fhall he live. Now hath he attained felicity who is purified by
faiths and who remembreth the name of his Lord, and prayeth. But ye prefer
this prefent life: yet the life to come is better, and more durable. Verily
this is written in the ancient books, the books of Abraham and Moses.

a Some take the firft word of this chapter, e Except what God fhall pleafe ;] i. e. Except
viz. Praife, for its title. - fuch revelations as God fhall think fit to abro-

b Who determineth them to various ends ;] De- gate, and blot out of thy memory. See chap,
termining their various fpecies, properties, z. p. 14, and chap. 75. p. 474.
ways of life, £sV. 1 * We will facilitate unto thee the mojl eafy

c' And dircBeth them, &c.] Guiding the ra- way ;] To retain the relations communicated
tional by their reafon and alfo by revelation, to^thee by Gabriel : or, as fome underfland the
and the irrational by inflinfl 2, £jsV. words. We will difpofe thee to the profeffton and

d See chap. 75. p. 474. firift obfervance of the mofl eafy religion, that is,

of If dm.

1 Al Beidawi. 2 Idem .

CHAP. LXXXVIII.

Inti tied. The Overwhelming3; revealed at Mecca.

In the name of the moft merciful God.

HATH the news of the overwhelming day of judgment reached thee?

The countenances of fome, on that day, jhall be caft down ; labouring

and

* The overwhelming ;] This is a name, or epi- overwhelm all creatures with fear and aflonifli-
thet, of the lail day j becaufe it will fuddcnJy ment. It is alfo a name, or epithet, of hell-fire.

Chap. 89. Al KORAN. #89

and toiling 1 : they ftiall be caft into fcorching fire to be broiled : they fhall be
given to drink of a boiling fountain : they fhall have no food, but of dry-
thorns and thiftlesb ; which fhall not fatten, neither fhall they fatisfy hunger.
But the countenances of others, on that day, fhall be joyful •, well pleafed with
their pafi endeavour : they Jhall be placed in a lofty garden, wherein thou fhalt
hear no vain difcourfe : therein Jloall be a running fountain : therein fhall be
raifed beds, and goblets placed before them , and cufhions laid in order, and
carpets ready fpread. Do they not confider the camels % how they are
created •, artd the heaven, how it is raifed •, and the mountains, how they are
fixed ; and the earth, how it is extended ? Wherefore warn thy people for
thou art a Warner only : thou art not impowered to a£l with authority over
them. But whoever fhall turn backd, and disbelieve, God fhall punifh him
with the greater punifhment of the life to come. Verily unto us fhall they
return : then fhall it be our part to bring them to account.

a Labouring and toiling ;] i. e. Dragging their proper inftance, to an Arabian, of the power
chains, and labouring through hell-fire, as ca- and wifdom of God.

mels labour thro’ mud, {Ac. Or, Employing Some, however, think the clouds (which the
and fatiguing the?nfelves in what ihall not avail original word ibl alfo fignifies,) are here in-
them 1 . tended ; the heaven being mentioned immediately

b Dry thorns and thifiles ;] Such as the camels after,
eat when green and tender. Some take the ori- tl But zohoever Jhall turn bach , &c.] Or, Ex-
ginal word al Dari for the name of a thorny tree, cept him who fall turn back , and be an infidel :

c Do they ?iot confider the camels, &c.] Thefe and God jhall alfo pun ijh hi ?n, See. By which
animals are of fuch ufe, or rather neceffity, in exception fome fuppofe that power is here 'given
the eafl, that the creation of a fpecies fo won- to Mohammed to chaftife obftinate infidels and
derfully adapted to thofe countries, is a very apoftates.

1 Idem.

CHAP. LXXXIX.

Intitledy The Day-break ; revealed at Mecca*.

In the name of the mofl merciful God.

BY the day -break, and ten nights b •, by that which is double, and that

which is fingle' ; and by the night when it cometh on : is there not int

R r r this

a Some are of opinion this chapter was re- Jingle ;] Thefe words are varioufly interpreted,
vealed at Medina. Some underhand thereby all things in general ;

b 1 The ten nights ;] That is. The ten nights of fome, all created beings, (which are faid to have
Dhu'lbajja , or the tenth of that month, (whence been created by pairs, or of two kinds 1 ,) and
fome underhand the day-break mentioned juft the Creator, who is fxngle ; fonie, of the primumc
before, of the morning of that day, or of the mobile , and the other orbs ; fome, of the conftel-
preceding;) or the nights of the 10th of Mobar - lations, and the planets; fome, of the nights
ram ; or, as others rather think, the 10th, before mentioned, taken either together or
nth, and 12th of Dhdlhajja._ All which are fmgly ; and fome, of the day of flaying the
days peculiarly facred afhong the Mohammedans . vidtims,' (the 10th of Dhu'/hajjaJ and of the
c By that which is double , and that which is day of Arafat , which is the day before, {Ac. 4

1 See chap. 51. p.423. 2 ^/Zamaku.

490 Al KORAN. Chap. 89.

this an oath formed withunderftanding? Haft thounot confidered how thy Lord
dealt with Ad, the people of Irem % adorned with lofty buildings b, the like
whereof hath not been eredted in the land c ; and with Thamud, who hewed
the rocks in the valley d into honfes •, and with Pharaoh, the contriver of the
ftakes c : who had behaved infolently in the earth, and multiplied corrupti¬
on therein ? Wherefore thy Lord poured on them various kinds 1 of chaftife-
ment: for thy Lord is furely in a watch-tower, whence he obferveth the aci¬
nus of men. Moreover man, when his Lord trieth him by profperity , and
honoureth him, and is bounteous unto him, faith. My Lord honoureth me:
but when he proveth him by afflictions, and withholdeth his provifions from
him, he laith. My Lord defpifeth me. By no means s: but ye honour not
the orphan, neither do ye excite one another to feed the poor ■, and ye devour

the

;v Irem ] Was the name of the territory or city
of the Adites , and of the girden mentioned in
the next note; which were fo called from Irem ,
or Aram, the grandfather of Ad, their proge¬
nitor. Some think Ara?n himfelf to be here
meant, and his name to be added to fignify the
ancient Aiites , his immediate defendants, and
to dillinguifh them from the latter tribe of that
name 1 : but the adjedlive and relative joined to
the word are, in the original, of the feminine
gender, which feems to contradidl this opi¬
nion.

b Adorned with lofty buildings ; ] Or pillars .
Some imagine thefe words are ufed to exprefs
the great fize and ilrengch of the old Adites 2 ;
and then they lhould. be translated, who were
of enormous Jlaturc. But the more exadl com¬
mentators takfc the paffage to relate to the fumptu-
ous palace and delightful gardens built and made
by Shed dad the Son of Ad. For they fay Ad
left two Tons, Shcddad and Shed did, who reign¬
ed jointly after his deceafe, and extended their
power over the greater part of the world : but
Sheddid dying, his brother became foie mo¬
narch ; who, having heard of the celejlial pa-
■radije, made a garden, in imitation thereof, in
the defarts of Aden, and called it Irem, after the
name of his great grandfather: when it was fi-
nifhed, he fet out, with a great attendance, to
take a view of it ; but when they were come
■within a day's journey of the place, they were
all deltroyei by a terrible nolle from heaven.
Al Beiclazv: adds that one Abdallah Ebn Keldbab
( whom, after D' Her belt, 1 have cl few here

named Colabah 3) accidentally hit on this won¬
derful place, as he was feeking a camel.

c The like whereof hath not been erected in the
land ; ] If we fuppofe the preceding words to
rebate to the vail flature of the Adites, thefe
mufl be tranflated, The like of whom have not
been created , &c.

d Who hezved the rocks in the valley ; ] The
learned Greaves, in his tranflation of AbuTfedas
defeription of Arabia +, has falfly rendered thefe
words, which are there quoted, £>nibus pet roe
vallis refponfum dederunt, i. e. To zvhom the
rocks of the valley returned anfzver : which flip
being made by fo great a man, I do not at all
wonder that la Roque , and Pet is de la Croix ,
from whofe Latin verfion, and with whofe al¬
ii fiance, la Roque made his French tranflation of the
aforefaid treadle, have been led into the fame
miflake, and rendered thofe words, A qui les
pierres de la vatee rendirent r'cponfe s . The
valley here meant, fay the commentators 6, is
Wadi Tkora, lying about one days journey 7,
(not five and upwards, as Abu'lfeda will have it)
from a l Hejr .

e See chap. 38. p. 372.

f Various kinds ; ] The original word fignifies
a mixture, and alio a fcoiirge of platted thongs :
whence lb me luppole the chajlifement cf this life
is here reprefen ted by a fcourge, and intimated
to be as much lighter than that of the next life,
as fcourgitig is lighter than death *>'.

s By no means;’] For worldly profperity or
adverfity is not a certain mark either of the fa¬
vour or disfavour of God.

1 ^/Beidawi, Jallal. “ Iidem. Seethe Prelim . Difc. p. 7. 3 Prelim. Difc.p. 6.

4 ,0 jt zvns puhlijbcd by Dr. Hudson, in the third VoL of the Geographic? veteris Scripture

Drier, dc T Arabic, mife a la fuite du Voyage de la Palcfline , par La Roque,

Gr. minor.

■ P .

3 V

Nub. p. 1 10,

6 I A L L A I> . Al B Ii 1DAW 1.

Al Bud a w i ,

7 Ebn Hawkal, apud AcuLr, ubi fupr . Geogr ,

Chap. 90. Al KORAN, 491

the inheritance of the weak a, with undiftinguiftfing greedinefs ; and ye love
riches, with much affedtion. By no means fhould ye do thus. When the earth
fhall be minutely ground to duft •, and thy Lord fhall come, and the angels rank
by rank ; and hell, on that day, fhall be brought nigh *> : on that day fhall man
call to remembrance his evil deeds •, but how fhall remembrance avail him ?
He fhall fay, Would to God that I had heretofore done goo d zvorks in mv
life-time c ! On that day none fhall punifh with his.punifhment •, nor fhall any
bind with his bonds d. O thou foul which art at reft e, return unto thy
Lord, well pleafed with thy reward , and well p leafing unto God : enter a-
mong my fervants ; and enter my paradife.

3 Ye devour the inheritance of the weak ; ] Not
{offering women or young children to have any
fhare in the inheritance of their husbands or pa¬
rents. See chap. 4. p. 61.

b And hell fhall be brought nigh ; ] There is
a tradition that at the laft day hell will be dragged
towards the tribunal by 70,000 halters, each halter
being hawled by 70,000 angels ; and that it
will come with great roaiing and fury 1 .

c In my life- time \ ] Or, For this my latter

life*

d None pall puni/h . with his pun i foment, &c-. ]
i. e. None fhall be able to punifh' of to bind, as
God fhall then punifh and bind the wicked 2.
c O thou foul zvhich art at ref 5 ] Some ex-

1 Idem , Jallal.

pound this of the foul which having, by purfu-
ing the concatenation of natural caufes, raifed it
felf to the knowledge of that Being which
produced them, and exifts of neceffity, refs
fully contented, or acquiefces in the knowledge of
him, and the contemplation of his perfe&ions.
By this the reader will obferve that the Mo-
hanmedans are no Grangers to Quiet if?n. Other?,
however, underftand. the words of the foul
which having attained the knowledge of the
truth, refs fatisfied, and relies fecurely thereon*
undiflurbed by doubts ; or of the foul which is;
fecure of its falvation, and free from fear or
forrow 3.

* Hiem. 3 Al Be id aw i.

Intitled , The Territory \ revealed at M

In the name of the moft merciful God.

♦

I Swear a by this territory b, (and thou, O prophet , refideft in this territo¬
ry c, ) and by the begetter, and that which he hath begotten d •, verily we
haVe created man in mifery c. Doth he think that none fhall prevail

Rr r 2 over

51 I /wear;'] Or, I will not /wear y See. See

chap. 56. p. 436. not. f.

b This territory ; ] Viz . The facred territory

of Mecca .

c And thou refdefl in this territory ; J Or,
Thou foal t be allozved to do what thou p leaf eft in
this territory ; the words, in this fenfe, import¬
ing a promife of that abfolute power which

Mohammed attained, on the taking of Mecca 1 .

1 Idem . z

d By the begetter , and that which he hath be~
gotten','] Some underftand thefe words generally ;
others of Adam , or Abraham, and of their oil-
fpring, and of Mohammed in particular 2;

c We have created man in mifery ; ] Or, to
trouble. This paffage was revealed to comfort
the prophet under the perfections of the
Koreifo \

Idem.

3 Lis nu

49 2 Al K O R A N". Chap. 9 r.

over him a ? He faith, I have wafted plenty of riches b. Doth he think that
none feeth him ? Have we not made him two eyes, and a tongue, and two
lips j and fhewn him the two highways of good and evil ? Yet he attempt¬
ed not the cliff. What fhall make thee to underftand what the cliff is ? r
is to free the captive j or to feed, in the day of famine, the orphan who is
of kin, or the poor man who lieth on the ground. Whofo doth this , and is
one of thofe who believe, and recommend perfeverance unto each other, and
recommend mercy unto each other *, thefe Jhall he the companions of the
right-hand. c. But they who fhall disbelieve our figns, fhall be the compani¬
ons of the left-hand d : above them Jhall he arched fire.

11 Doth he think that tione jhall prevail over make him fall, though they tore the skin: to
him ? ] Some expofitors take a particular perfon pieces z.

to be here intended, who was one of Moham- b I have, zoajled plenty of riches ; ] In a vain
rned's moil inveterate adverfaries ; as Al Walid and oilentatious manner ; or, in oppofing of
Ebn al Mogheira 1 : others fuppofe Abu? I AJhadd Mohammed 3 .

EbnCalda to be the man; who was fo very c See chap. 56. p. 434.

Urong, that a large skin being fpread under his ? See ibid*
feet, and ten men pulling at it, they could not

2 ^/Zamakh. a ^/Beidawi; 3 Idem .

Intitled , The Sun ; revealed at Mecca.
In the name of the moil merciful God.

BY the Sun, and its rifing brightnefs ; by the moon, when fhe followed

him a ; by the day, when it fheweth his fplendor •, by the night,, when it
covered him with darknefs ; by the heaven, and him who built it ; by the
earth, and him who fpread it forth ■; by the foul,and him who compleatly formed
it, and infpiredinto the fame \ts faculty ofdiJlinguifhing,and-pozverofchoofing,\si\c\L-
ednefs and piety : now is he who hath purified the fame, happy *, but he
who hath corrupted the fame, is miferable. Thamud accufed their prop het
Sale n of impofture, through the excefs of their wickednefs : when the
wretch b among them was lent to flay the camel *, and the apoftle of God faid
unto them. Let alone the camel of God ; and hinder not her drinking. But
they charged him with impofture ; and they flew her. Wherefore their
Lord deftroyed them, for their crime, and made their funijhment equal unto
them all : and he feared not the iffue thereof.

_ v When (he fJhzvetb hi nr, ] i. c. When flic happens when fhe is a little part the full r.
vifes juft after him, as (lie does at the beyinning b Jhe wretch j ] Viz . Kedar Ebn Salcf.
of the month s or when fhe fets .after him, as chap, 7. p.. izj. and chap. 54. p, 430.

z Idem.

See

C H A P,

Al KORAN, ;

Chap. 93.

CHAP. XCII.

In titled^ The Night; revealed at Mecca;
In the name of the molt merciful God.

BY the night, when it covereth all things with darknefs ; by the day,.

when it fhineth forth ; by him who hath created the male, and the fe¬
male : verily your endeavour is different. Now whofo is obedient, and fear-
eth God , and profeffeth the truth of that faith which is moft excellent; unto
him will we facilitate the way to happinefs : but whoCo (hall be covetous, and
fhall be wholly taken up with this worlds and fhall deny the truth of that which
is moft excellent ; unto him will we facilitate the way to mil'ery •, and his riches
fhall not profit him, when. he fhall fall headlong into hell. YerWy unto us apper¬
tained the diredtion of mankind : and ours is the life to come, and the prefent life.
Wherefore I threaten you with fire which burneth fiercely, which none fhall
enter to be burned except the moft' wretched ; who fhall have disbelieved,, and
turned back. But he who ffridtly bewareth idolatry and rebellion , fhall be
removed far from the fame ; who giveth his fubftance in alms, and by whom
no benefit is bejlowed on any, that it may be recompenfed, but who bejl ow¬
ed the fame tor the fake of his Lord, the moft High s : and hereafter, he
fhall be well fatisfied with, his reward.

a By whom no benefit is bejlowed on any, that dbirt, or cryer to prayers) who had been put to
it tnay be recompenfed, &c. ] Jallalo'ddin thinks the rack on account of his faith, the infidels
this whole defcription belongs peculiarly to faid he did it only out of a view of intereft j
Abu Beer: for when he had purchafed Belal, upon which this paffage was revealed,
the Ethiopian ( afterwards the prophet’s Muedh -

CHAP.

XCIII.

Intitled , The Brightnefs; revealed at Mecca,
In the name of the moft merciful God.

Y the brightnefs of the

morning

r- '3 and by the night, when itgroweth dark :

th v

n The. brightnefs of the morning',’] The ori¬
ginal word 'properly fignifies the bright part of

the day, when the fun fhincs fuii our, three ci
four hours after it «s> iifen.

494 At KORAN. Chap. 94.

thy Lord hath not forfaken thee, neither doth he hate thee a. Verily the
life to come Jhall be better for thee than this prefent life : and thy Lord fhall
give thee a reward wherewith thou fhalt be well pleafed. Did he not find
thee an orphan, and hath he not taken care of thee ? And did he not find
thee wandring in error, and hath he not guided thee into the truth ? And did
he not find thee needy, and hath he not enriched thee ? Wherefore opprefs
not the orphan; neither repulfe the beggar: but declare the goodnefs of thy
Lord.

n Thy Lord hath not forfaken thee, Sec. ] It
is related, that no revelation having been
vouchlafed to Mohammed for feveral days, in
anfiver to fome queftions put to him by the
Koreijh , becaufe he had confidently promifed to
refolve them the next day, without adding the

exception, if it pleafe God t, or becaufe he had
repul fed an importunate beggar, or elfe becaufe
a dead puppy lay under his feat, or for fome 0-
ther reafon ; his enemies faid that God had
left him : whereupon this chapter was fenfc
down for his confolation

3 See chap. 18. p. 241. 2 Al Beidawi, Jallal.

CHAP. XCIV.

Inti tied. Have we not opened; revealed at Mecca.

In the name of the moft merciful God.

HAVE we not opened thy bread a ; and eafed thee of thy burthen b,

which galled thy back ; and railed thy reputation for thee ? Verily a
difficulty Jhall be attended with eafe. Verily a difficulty Jhall be attended with
eafe. When thou fhalt have ended thy ■preaching, labour to ferve God in re¬
turn for his favours c ; and make thy fupplication unto thy Lord.

3 Have zue not opened thy breafi ; ] By difpo- think it relates to the occafion of the preceding
fing and enlarging it to receive the truth, and chapter 2.

wifdom, and prophecy; or, by freeing thee b And eafed thee of thy burthen ;] i. e. Of thy
from uneafinefs, and ignorance ? This paiTage ilns committed before thy million ; or of thy
is thought to intimate the opening of Moham - ignorance, or trouble of mind.
meets heart, in his infancy, or when he took c When thou fait have finijhed thy preaching ,
his journey to heaven, by the angel Gabriel ; labour to ferve God, {3V. ] Or, When thou fhalt
who having wrung out the black drop, or feed have finijhed thy prayer, labour in preaching the
of original fin, wafhed and cleanfed the fame, faith
and filled it with wifdom and faith 1 : but fome

1 Al Beid/awi, Yahya, V \ Abvj-F. vit% Mob* p . 9. & 33. Prid. Life of Mah. p. 105, Sec .
2 Al Beidawi, 3 Idem*

CHAP

Chap. 95

Al KORAN.

495

CHAP. XCV.

♦

Intitled, The Fig : where it was revealed is difputed .

In the name of the moft merciful God.

BY the fig, and the olive3; and by mount Sinai, and this territory of

fecurity b : verily we created man of a moft excellent fabric ; afterwards
we rendred him the vileft of the vile c : except thofe who believe, and work
righteoufnefs ; for they fhall receive an endlefs reward. What therefore fhall
caufe thee to deny the day of judgment after this d ? Is not God the moft wife
judge ?

a By the Jig arid the olive i’} God, fay the tory of Mecca*. Thefe words feem to argue
commentators, fwears by thefe two fruits, becaufe the chapter to have been revealed there,
of their great ufes and virtues ; for the fig is c We created man of a moft excellent fabric ;
wholefome and of eafy digeftion, and phyfically afterwards we rendred him the vileft of the vile :]
good to carry off phlegm, and gravel in the i. e. as the commentators generally expound
kidneys or bladder, and to remove obftruttions this paflage. We created man of comely proportion
of the liver and fpleen, and alfo cures the piles, of body , and great perfcSl ion of" mind ; and yet
and the gout, &c. the olive produces oil, which we have doomed him , in cafe of difobcdience, to
is not only excellent to eat, but otherwife ufe- be an inhabitant of hell. Some, however, under-
ful for the compounding of ointments 1 ; the Hand the words of the vigorous conffitution of
wood of the olive-tree moreover is good for man in the prime and (Irength of his age, and
cleanfing the teeth, preventing their growing of his miferable decay when he becomes old
rotten, and giving a good odour to the mouth ; and decrepit : but they feem rather to intimate
for which reafon the prophets and Mohammed the perfect Hate of happinefs wherein man was
in particular, made ufe of no other for tooth- originally created, and his fall from thence, in
picks 2 • confequence of Adam's difobedience, to a ilate

Some, however, fuppofe that thefe words do of mifery in this world, and becoming liable to
not mean the fruits or trees above-mentioned, one infinitely more miferable in the next .
but two mountains in the holy land, where they d What Jhall caufe thee to deny the day of
grow in plenty ; or elfe the temple of Damafcus judgment after this ? ] Some fuppofe thefe words
and that at Jerufalem 3 . dire&ed to Mohammed, and others to man in ge-

b This territory of fecurity',} Viz. The terri- neral, by way of apoftrophe.

1 Idem , Al Zamakh. a Al Zamakh. 3 Idem, Yahya, Al Beidawi* Jallal*.

* See the Prelim. Difc . IV. * V. MaRRacc. in loc . p. 809.

CHAP,

49 6

Al KO RAN.

Chap. 96.

XCVI.

Intitled > Congealed Blood ; revealed at Mecca

In the name of the mod merciful God.

READ, in the name of thy Lord, who hath created all things \ who

hath created man of congealed bloocl *>. Read, by thy moft beneficent
Lord c ; who taught the ufe of the pen ; who teacheth man that which he
knoweth not. Affuredly. Verily man becometh infolent, becaufe he feeth him-
felf abound in riches'). Verily unto thy Lord Jloall be the return of all.
What thinkefi: thou as to him who forbiddeth our fervant, when he prayeth c ?
What thinkefi: thou ; if he follow the right direction •, or command piety ?
What thinkefi: thou ; if he accufe the divine revelations of falfhood, and turn his
back? Doth he not know that God feeth ? Affuredly. Verily, if he forbear
not, we will dragg him by the forelock f, the lying, finful forelock. And
let him call his council s to his affiftance : we alfo will call the infernal guards
to caft him into hell. Affuredly. Obey him not: but continue to adore God ■,
and draw nigh unto him.

a The firfl; five verfes of this chapter, ending
with the words. Who taught man that which he
knew not, are generally allowed to be the firfl:
paflage of the Koran which was revealed, tho*
dome give this honour to the 74th chapter, and
others to the firfl:, the next, they fay, being

the 68th.

b Of congealed blood ;] All men being created
of thick or concreted blood except only A-

dam. Eve, and Jefus z.

c Read, by thy mofl beneficent Lord ;] Thefe
words, containing a repetition of the command,
are fuppofed to be a reply to Moha?n?ned , who in
anfwer to the former words fpoken by the angel,
had declared that he could not read, being per-
/edly illiterate ; and intimate a promile that
God, who had infpired man with the art of
writing, would graciou/Iy remedy this defeat in

him 3.

1 Sec chap , 22. p, 274, * Yaiiy;

d Verily man becometh infolent , &c.] The com¬
mentators agree the remaining part of the chap¬
ter to have been revealed againfl: Abu Jab l,
Mohammed's great adverfary.

c He who forbiddeth our fervant zvben he pray¬
eth ;] For Abu Jahl threatened that if he cat di¬
ed Mohammed in the ad of adoration, he would
fet his foot on his neck : but when he came and
faw him in that poflure, he fuddenly turned
back as in a fright ; and being asked what was
the matter, faid, there was a ditch of fire be¬
tween himfelf and Mohammed , and a terrible
appearance of troops, to defend him
* See chap. 1 1 . p. 1 8 1 . not. h.
s Let him call his council 5 ] i. e. The coun¬
cil or aiTembly of the principal Meccans , the
far greater part of whom adhered to Abu

Jabl.

, 3 Al Beidawi. 4 Idem.

CHAP.

Chap. 98.

[Al KORAN.

+97

XCVH.

In titled) al Kadr; where it was revealed is dif pitted.

In the name of the mofl merciful God.

VErily we fent down the Koran in the night of al Kadr a. And what

ihall make thee underftand how excellent the night of al Kadr is? The
night of al Kadr is better than a thoufand months. Therein do the angels
defcend, and the fpirit Gabriel alfo, by the permiffion of their I.ord, with
his decrees concerning every matter b. It is peace, until the rifing of the
morn.

a The night of al Kadr.] The word al Kadr fig-
nifies power , and honour or dignity , and alfo the di¬
vine decree ; and the night is fo named either from
its excellence above all other nights in the year,
or becaufe, as the Mohammedans believe, the
divine decrees for the enfuing year are annually
on this night fixed and fettled, or taken from
the preferved table by God’s throne, and given
to the angels to be executed 1 . On this night
Mohammed received his firft revelations ; when
the Koran , fay the commentators, was fent down
from the aforefaid table, entire and in one vo¬

lume, to the loweft heaven, from whence Ga¬
briel revealed it to Mohammed by parcels, as oc*>
cafion required.

The Mojlem dodlors arc not agreed where to
fix the night of al Kadr: the greater part are
of opinion that it is one of the ten lafl nights of
Ramadan , and, as is commonly believed, the
7th of thofe nights, reckoning backwards; by
which means it will fall between the 23d and
24th days of that month a.

b See the preceding note, and chap. 44. p.
401.

1 See chap. 44./*. 401. * Al Zamakh. Al Beidawi, Jallal.

CHAP. XCVIII.

Intitled , The Evidence3; where it was revealed is difputed.

In the name of the moft merciful God.

THE unbelievers among thofe to whom the feriptures were given, and

among. the idolaters, did not flagger b, until the clear evidence c had

S f f ' come

a Some intitle this chapter, from the firft
words. Did ?iot .

b Did not ft agger ;] i. e. Did not waver in
their religion, or in their promifes to follow the
truth, when an apoftle fliould come unto them.
For the commentators pretend that before the
appearance of Mohammed , the Jews and Chrijli-
ans> as well as the worlhippers of idols, una-

nimoufly believe^ and expedled the coming of
that prophet, until which time they declared
they would perfevere in their refpeitive religi¬
ons, and then would follow' him : but when he
came, they rejected him through envy 1 .

c The clear evidence ;] Viz. Mohammed > or the.
Koran.

1 lidem*

4.98 Al P- 0 R A JV. Chap, 99,

come unto them: an apoftle from God, rehearfing unto them, pure books of
revelations ; wherein are contained right difeourfes. Neither were they un¬
to whom the fcriptures were given divided among themfelves, until after the
dear evidence had come unto them a. And they were commanded no other
in the fcriptures than to worfhip God, exhibiting unto him the pure religion,
and being orthodox •, and to be conftant at prayer, and to give almsb: and
this is the right religion. Verily thofe who believe not, among thofe who
have received the fcriptures, and among the idolaters, Jhall be caft into the
fire of hell, to remain therein for ever. Thefe are the worft of creatures.
But they who believe, and do good works •, thefe are the belt of creatures :
their reward with their Lord Jhall be gardens of perpetual abode, through
which rivers flow ; they fhall remain therein for ever. God will be well
pleafed in them •, and they fhall be well pleafed in him. This is prepared for
him who fhall fear his Lord.

a Were not divided among themfelves , until of - icnowledging Mohammed to be the prophet fore-
ter the clear evidence had come unto them ; ] But told in the fcriptures, and others denying it r.
when the promifed apoftle was fent, and the b They were commanded no other than to zvor-
trinh became manifeft to them, they withftood Jhip God, &c. ] But thefe divine precepts in
the cleared: convi&ion, differing from one ano- the law and the gofpel have they corrupted,
sher in their opinions ; fome believing and ac- changed, and violated

1 lidem . 2 I idem.

CHAP. XCIX.

Intitledy The Earthquake ; where it was revealed is difputed.

In the name of the raoft merciful God.

WHEN the earth fhall be fhaken by an earthquake 3 ; and the earth

fhall caft forth her burthens b; and a man fhall fay, Whataileth her?
On that day the earth fhall declare her tidings, for that thy Lord will infpire
her c. On that day men fhall go forward in diftindt dalles, that they may be¬
hold their works. And whoever fhall have wrought good of the weight of an
ant d, fhall behold the fame. And whoever fhall have wrought evil of the
weight of an ant, fhall behold the fame.

a When the earth (hall be fhaken , &c.] This trembling, and calling forth her treafures and
earthquake will happen at the ftrft, or, as others her dead, by the circumftances which fhall im-
fay, at the fecond blaft of the trumpet x. mediately attend them. Some fay the earth

b Its burthens ;] Viz. The treafures and dead will, at the laft day, be miraculoufly enabled to
bodies within it 2. fpeak, and will give evidence of the actions of

c The earth floall declare her tidings, &c.] i. e. her inhabitants 3.

Will inform all creatures of the occafion of her d See chap. 4. p. 66, not. d.

T Al Zamakh. Al Beidawi. See the Prelim. Difc . §. IV. p- 82, * See chap . 84. p , 485.

1 Al Beidawi. See the Prelim « Difc . §. IV. p. 88.

CHAP.

Al KORAN.

499

Chap. ioi.

CHAP. C;

Intitled , The War-Horfes which run fwiftly ; where it was

revealed is difputed.

In the name of the moft merciful God.

BY the war-horfes which run fwiftly to the battle , with a panting noife ;

and by thofe which ftrike fire, by dafhing their hoofs againfi the Jlones 5
and by thofe which make a fudden incurfion on the enetny early in the morning,
and therein raife the duft, and therein pafs through the midft of the adverfe
troops a : verily man is ungrateful unto his Lord ; and he is witnefs thereof :
and he is immoderate in the love of worldly good. Doth he not know, there¬
fore, when that which is in the graves (hall be taken forth, and that which is
in men's breafts fhall be brought to light, that their Lord will , on that
day, be fully informed concerning them ?

a By the war-horfes which rim fwiftly , Sc c. ]
Some will have it that not horfes , but the ca¬
mels which went to the battle of Bedr, are

meant in this paffage

Others interpret all

the parts of the oath of the human foul * ;
but their explications feem a little forced, and '
therefore I choofe to omit them.

1 Yahya, ex trad . Ali Ebn Abi Talebc

* Al Beidawi.

CHAP.

Intitled , The Striking; revealed at Mecca.

In the name of the moft merciful God.

■

TH E ftriking a ! What is the linking ? And what fhall make thee to

underftand how terrible the ftriking will be? On that day men fhall
be like moths fcattered abroad, and the mountains fhall become like carded
wool of various colours driven by the wind. Moreover he whofe balance
fhall be heavy with good works , fhall lead a pleafing life : but as to him whofe
balance fhall be light, his dwelling fhall be the pit of hell b. What final]

S f f 2 make

a The fir iking ! ] This is one of the names b The pit of hell;'] The original word
or epithets given to the laft day, bccaufe it will Hdzviyat is the name of the lowclt dungeon of
Jlrike the hearts of all creatures with terror x. hell, and properly fignifies a deep pit or gulf

x Idem, Jallal.

Sad Al KORAN. Chap. ro3,

make thee to underfband how frightful the pit of hell is ? It is a burning
fire. ®

CHAP.

Intitled , The emulous Defire of multiplying; where it

was revealed is difputed.

In the name of the fnoft merciful God.

TH E emulous defire of multiplying riches and <

until ye vifit the graves a. By no means Jhould

folly

your folly. Again, By no means : hereafter fhall ye

if ye knew theconfequence hereof -with certainty
of knowledge, ye would not aft thus . Verily ye fhall fee hell : again, ye fhall
furely fee it with the eye of certainty. Then fhall ye be examined, on that day,
concerning the pleafures with which ye have amufed yourfelves in this life.

a The emulous defire of multiplying riches and
children employ eth you, until ye vifit the graver;']
i* e. Until ye die. According to the expofiti-
on of fome commentators, the words fhould be
rendred thus ; The contending or vying in num¬
bers wholly employe tb you , fo that ye vifit even
the graves , to number the dead ,• to ex¬
plain which, they relate that there was a great
difpute and contention between the defcendants
of Abd Menaf and the defcendants of Sabm>

which of the two families were the more nu¬
merous ; and it being found, on calculation,
that the children of Abd Menaf exceeded thofe
of Sabm, the Sahmites faid that their numbers
had been much diminifhed by wars in. the time
of ignorance, and infilled that the dead, as well
as the living, fhould be taken into the account;
and by this way of reckoning they were found

to be more than the defcendants of Abd
Menaf 1 .

1 Al Zamakh. ^/Beidawi, Jallal.

chap. era.

Intitled , The Afternoon ; revealed at Mecca.

In the name of the moll merciful God.

BY the afternoon a ; verily man employ eth himfelfm that which will prove of

lofs : except thofe who believe, and do that which is right ; and who

mutually recommend the truth, and mutually recommend perfeverance unto
each other.

1 By the afternoon ; ] Or the time from the ginal word alfo fignifies, The age, or time in
fun’s declination to his fetting ; which is one of general

the five appointed times of prayer. The ori-

CHAP,

Chap. 105

At KORAN.

CHAP. CIV.

Intitledy The Slanderer ; revealed at Mecca.
In the name of the mod merciful God.

WO unto every flanderer, and backbiter a : who heapeth up riches, and

prepareth the fame for the time to come ! He thinketh that his riches
will render him immortal. By no means. He fhall furely be caft into al
Hotama b. And what (hall caufe thee to underftand what al Hotama is ?
It is the kindled fire of God c ; which fhall mount above the hearts of
thofe who Jhall he caft therein. Verily it /hall he as an arched vault above
them, on columns of vaft extent.

* Wo unto every flanderer and backbiter , See. ] b Al Hotama ;] Is one of the names of hell,.
This pafTage is faid to have been revealed againfl: or the name of one of its apartments 2 ; which
al Akbnas Ebn Sboreik , or al Watid Ebn al is fo called be caufe it will break in pieces what-
Mogheira , or Otneyya Ebn Kbalfi who were ever fhall be thrown into it.
all guilty of flandering others, and efpecially the c It is tbe kindled fire of God >] And there.-
prophet *• fore fhall not be extinguished by any 3.

1 Iidem* 2 See tbe Prelim „ Difc. §. IV. p. 92. 3 Al Beidawi..

CHAP. CV.

Intitledy The Elephant ; revealed at Mecca.

In the name of the moft merciful God,

HAST thou not feenhow thy Lord dealt with the mailers of the ele¬
phant a ? Did he not make their treacherous defign an occafion of
drawing them into error j and fend againfl them flocks of birds, which caft

down

3 How thy Lord dealt with themafiers of the religion, having built a magnificent church at
elephant ;] This chapter relates to the following Sanaa, with a defign. to draw the Arabs to go
piece of hiflory, which is famous among the A- in pilgrimage thither, inftead of vifiting the
rabs. Abraba Ebn al S^i£,furnamed al AJhram, temple of Mecca, the Koreijby observing the de*
1. e. tbe S/it-nofed, king or vice roy of Yajnan , votion and concourfe of the pilgrims at the
who wag an Ethiopian 1 » and of the Cbriflian Caaba began confiderably to diminifh, fent

1 See tbe Prelim . Difc. p. 1.0.

502 Al KORAN. Chap. 105.

down upon them {tones of baked clay a j and render them like the leaves of
corn eaten by cattle ?

CHAP.

one Nfail, as ha is named by Tome, of the tribe
of Kendnab, who getting into the aforefaid
church by night, defiled the altar and walls
thereof with his excrements. At this profana¬
tion Abraba being highly incenfed, vowed the
deftrudtion of the Caaba , and accordingly fet
out againft Mecca at the head of a conllder-
able army, wherein were feveral elephints,
which he had obtained of the king of Ethio¬
pia , their number being, as fome fay, thirteen,
though others mention but one. The Meccans ,
at the approach of fo confiderable a ho ft, retir¬
ed to the neighbouring mountains, being unable
to defend their city or temole: but God himfelf
undertook the protection of both. For when A-
braba drew near to Mecca, and would have entred
it, the elephant on which he rode, which was
a very large one, and named Mahmud, refu¬
ted to advance any nigher to the town, but knelt
down whenever they endeavoured to force
him that way, though he would rife and march
briskly enough if they turned him towards any
other quarter : and while matters weie in this
poiture, on a fudden a large flock of birds, like
l’wallows, came hying from the fea coaft, every
one of which carried three (tones, one in each
foot, and one in its bill ; and theie Hones they
threw down upon the heads of Abraba' $ men,
certainly killing every one they llrucfc. Then
God fent a flood, which fwept the dead bodies,
and l'ome of thole who had not been (truck by
the Hones, into the fea : the reft Hed towards
Yd man, but perifhed by the way ; none of them
reaching Sanaa, except only Abraba himfelf,
who died foon after his arrival there, being
Hruck with a fort of plague or putrefaction, fo
that his body opened, and his limbs rotted off
by piece-meal. It is faid that one of Abraba'1 s
army, named Abu Yacfum, efcaped over the red
fea into Ethiopia, and going diredtly to the
king, told him the tragical ftory ; and upon that
prince’s asking him what fort of birds they were,
that had occafioned fuch a deftruCtion, the
man pointed to one of them, which had follow¬
ed him all the way, and was at that time hover¬
ing diredlly over his he.id,when immediately the
bird let fall the ftonc, and Hruck him dead at
the king's feet 1 .

This remarkable defeat of Abraba happened
the very year Mohammed was born, and as this
chapter was revealed before the Hejra, and
within 54 years, at leaft, after it came to pafs,
when feveral perfons who could have deteCled
the lye, had Mohammed forged this ftory out of
his own head, were alive, it feems as if there
was really fome thing extraordinary in the (mat¬
ter, which might, by adding fome circumftan-
ces, have been worked up into a miracle to his
hands. Marracci 2 judges the whole to be ei¬
ther a fable, or elfe a feat of fome evil fpirits,
of which he gives a parallel inftance,as he thinks,
in the ftrange defeat of Brennns , when he was
marching to attack the temple of Apollo at Del¬
phi Dr. Prideanx dire&ly charges Moham¬
med with coining this miracle, notwithftanding
he might have been fo eafily difproved, and fup-
pofes, without any foundation, that this chap¬
ter might not have been publifhed till Ottoman's
edition of the Koran 4, which was many years
after, when all might be dead who could re¬
member any thing of the abovementioned war
But Mohammed had no occafion to coin fuch a
miracle himfelf, to gain the temple of Mecca any
greater veneration : the Meccans were but too
iuperftitioufty fond of it, and obliged him, a-
gainft his inclinations and original defign, to
make it the chief place of his new invented
worihip. I cannot, however, but obferve Dr.
Prjdeaux's partiality on this occafion, compared
with the favourable reception he gives to the
ftory of the miraculous overthrow of Brennns
and his army, which he concludes in the follow¬
ing words. (< Thus was God pleafed in a very
“ extraordinary manner to execute his venge-
“ ance upon thofe facrilegious wretches for the
“ fake of religion in general, how falfe and ido-
“ latrous foever that particular religion was, for
“ which that temple at Delpbos was ereCted 6
If it be anfwered, that the Gauls believed the
religion, to the devotions of. which that temple
was confecrated, to be true, ( though that be not
certain,) and therefore it was an impiety in them
to offer violence to it , whereas .. Abraba ac¬
knowledged not the holinefs of the Caaba, or
the worihip there praftifed ; I reply, That the doc¬
tor.

1 ^/Zamakh. A1 Beidawi, Jallal. Aeulf. Hif. Gen. See. See Prid. Life of Mah. p.
61. See. and D Herd el. Bib/. Orient. Art. Abrahah. 2 Refit t. in Alcor . p. 823. 3 See

Prid. Connexion, part II. bod I. p. 25. and the authors there quoted. * See the Prelim. Difc,
III. p. 46, 5 Prjd. Life of Mah . p. 63, 64. & Prid. Connection, in the place above cited .

Chap. 106.

tor, on occafion of Cambyfes being killed by a
wound he accidentally received in the fame
part of the body where he had before mortally
wounded the Apis, or bull worfhipped by the
Egyptians , whofe religion and worfhip that
prince moft certainly believed to be faife and fu-
perflitious, makes the fame refkdlion ; 4( The

£< Egyptians , fays he, reckoned this as an efpe-
“ cial judgment from heaven upon him for that
t( fadl, and perchance they were not much out
€i in it : for it feldom happening in an affront
iC given to any mode of worfhip, how errone-
s( ous foever it may be, but that religion is in

503

cc general wounded hereby, there are many
in fiances in hi (lory, wherein God hath very
“ fignally punifhed the prophanations of religi-
“ on in the worfl of times, and under the
“ worfl modes of heathen idolatry 1

a Stones of baled clay ;] Thefe flones were of
the fame kind with thofe by which the Sodo¬
mites were deflroyed and were no bigger than
vetches, though they fell with fuch force as to
pierce the helmet and the man through, paf-
fing out at his fundament. It is.faid alfo that
on each flone was written the name of him who
was to be flain by it.

Al KORAN.

1 Ibid, part I. book III. p. 173. 2 See chap. 11 , p. 184.

CHAP.

Intitle d, Koreish; revealed at Mecca.
In die name of the moft merciful God.

FO R the uniting of the tribe of Koreish a ; their uniting in fending forth the

caravan of merchants and purveyors b in winter and fummer : let them
ferve the Lord of this houfe who fupplieth them with food againft hunger %
and hath rendred them fecure from fear d.

11 For the uniting of the Koreifh ; ] Some con¬
ned! thefe words with the following, and fup-
pofe the natural order to be, Let them ferve the
Lord of this houfe, for the unit big. See. Others
conned! them with the laft words of the preced¬
ing chapter, and take the meaning to be, that
God had fo deflroyed the army of Air aha, for
the uniting of the Koreifh, Sc c. And the lafl
opinion is confirmed by one copy, mentioned
by al Beidazoi, wherein this and the preceding
make but one chapter. It may not be amifs to
obferve, that the tribe of Koreifh, the moft no¬
ble among all the Arabians , and of which was
Mohammed himfelf, were the pofterity of Fehr ,
furnamed Korcifv, the fon of Malec, the fon of
al Nadr, who was defeended in a right line
from Ifmael . Some writers fay that al Nadr
bore the furname of Koreifh , but the more re¬
ceived opinion is, that it was his grandfon Fehr ,

who was fo called becaufe of his intrepid bold-
nefs, the word being a diminutive of Karfb ,
which is the name of a fea-monfter, very ftrong
and daring ; though there be other realons given
for its impofition l.

b Their uniting in fending forth the caravan ,
Sc c. ] It was Hajhe?n , the great grandfather of
Mohammed, who firll appointed the two yearly
caravans, here mentioned 2 ; one oi which fet
out in the winter for Taman, and the other in
fummer for Syria ?.

c Who fupplyeth them with food againfl hunger \\
By means of the aforefaid caravans of purveyors ;
or, Who fapplied them with food in time of a fa¬
mine, which thofe of Mecca had fuffered4.

d And hath rendred them fccure from fear ; ]
By delivering them from Abraha and his troops;
or, by making the territory of Mecca a place of
fecurity.

T V. Gagnier, Vie de Mah. t. 1 . p. 44, & 46. 2 See the Prelim. Di/c . p, 4. 3 Al

Zamakh. Jallal. Al Bexdawi. 4 lidcrn .

CHAP.

504

Al KORAN,

Chap. 108.

chap. CVII.

Inti tied, Neceflaries ;

where it was revealed is difputed.

In the name of the moft merciful God.

WHAT thinkeft thou of him who demeth the future judgment as a

falfhood? It is he who pufheth away the orphan a •> and ftirreth not up
others to feed the poor. Wo be unto thofe who pray, and who are negligent at
their prayer ; who play the hypocrites, and deny neceflaries b to the needy .

a Who pnjheth away the orphan ; ] The perfon
here intended, according to fome, was Abu
Jahl , who turned away an orphan, to whom
he was guardian, and who came to him naked,
and asked for fome relief out of his own money.
Some fay it was Abu Sofidn , who having killed
a camel, when an orphan begged a piece of
the flefli, beat him away with his {faff ; and o-
thers think it was al Walid Ebn al Mogheira,
See.

b Necejfaries ; ] The original word al Maun

properly lignifies utenfils, or whatever is of ne-
cefiary ufe, as a hatchet, a pot , a di(by and a
needley to which fome add a bucket , and a band-
mill i or, according to a tradition of Ayejha ,
fire, watery and fait ; and this fignification it
bore in the time of ignorance : but fince the
eftablifhment of the Mohammedan religion, the
word has been ufed to denote alms, either legal,
or voluntary ; which feems to be the true
meaning in this place.

CVIII.

Inti tied , al Cawthar ; revealed at Mecca3

In the name of the moft merciful God.

TfERILY we have given thee al Cawthar b.

* There are fome, however, who think it to
have been revealed at Medina .

b Al Cawthar. ] This word figniftes abundance,
efpecially of good , and thence the gift of wifdom
and prophecy , the Koran , the office of hitercejfor,
&c. Or it may imply abutidance of children ,
followers , and the like. It is generally, how¬
ever, expounded of a river in paradife of that

Wherefore pray unto

thy

name, whence the water is derived into Mo¬
hammed's pond, of which the blefled are to
drink before their admiflion into that place
According to a tradition of the* prophet’s, this
river, wherein his Lord promifed him abun¬
dant good, is fweeter than honey, whiter than
milk, cooler than fnow , and fmoother than
cream ; its banks are of chryfolites, and the vef-

lelfi

1 Sec the Prelim . Difc, §. IV. p . 95.

Chap. 109. Al KORAN. 505

thy Lord > and flay the victims \ Verily he who hateth thee fhall be
child lefs *>.

fels to drink thereout, of filver 5 and thofe who
drink of it fhall never thirft r.

Eutbymius Z iga be ms 2, inftead of Cautbar ,
reading Cant bar, fuppofes the word to have the
fame fignification in Arabic as in Greek , and
tranflates the two firft verfes of the chapter thus ;

rHp£V *** ttV iv£cu

& wiej&f i. e. have

given tbee the beetle ; wherefore pray unto tby
Lord, and then he cries out, O

•wonderful and magnificent facrifice , worthy of the
legijlator !

a Pray Lord, villi ms ;]

Which are to be facrificed, at the pilgrimage,

1 .^/Beidawi, Jallal. See .

5 Jallal.

in the valley of Mina . Beidawi explains the

words thus: Pray with fervency and intenfe de¬
votion, not out of hypocrify ; and flay the fat¬
ted camels and oxen, and efiftribute the flefh a-
mong the poor : for he fays this chapter is the
counterpart of the preceding, exhorting to
thofe vertues which are oppofite to the vices
there condemned*

b He who bateth thee , Jball be cbildlefsS\ Thefe
words were revealed againft al As Ebn Way eh
who, on the death of al Kafem , Mohammed's
fon, called that prophet Abtar , which fignifies
one who has no children, or pofterity 3.

* In Panoplia dogmat . inter Sylburcii Saracenic . p* 20,

CHAP. CIX.

Intit led. The Unbelievers ; revealed at Mecca.

In the name of the moft merciful God.

SAY: O unbelievers*, I will not worfliip that which ye worfhip ; nor
will ye worfliip that which I worfliip. Neither do I worfliip that
which ye worfliip ; neither do ye worfliip that which I worfliip. Ye have
your religion, and I my religion.

a O Unbelievers, See.] It is laid that certain of they would worfhip his God for the fame
the Koreijb once propofed to Mohammed, that fpace of time ; upon which this chapter was
if he would worlhip their gods for a year, revealed *.

1 Idem, Al Bsidawi.

T t t

CHAP,

5°6

Al KORAN.

Chap. nr.

Inti tied, Aftiftance ;
In the name of the

revealed at Mecca.
moft merciful God.

WHEN the afiiftance of God fhall come, and the vi&ory * *, and thou

{halt fee the people enter into the religion of God by troops b : celebrate
the praife of thy Lord, and ask pardon of him c i for he is inclined to for¬
give.

a When the affftance of God fhall come , and
the vi Story ; J i. e. When God fhall caufe thee
to prevail over thy enemies, and thou (halt take
the city of Mecca .

b And thou Jbalt fee the people enter into the
religion of God by troops ;] Which happened in
the ninth year of the Hejra , when, Mohammed
having made himfelf mafter of Mecca , and obliged
the Koreijb to fubmit to him, the reft of the
Arabs came in to him in great numbers, and
profelfed IJIam *.

been revealed before the taking of Mecca, and
fuppofe it gave Mohammed warning of his death :
for they fay that when he read it al Abbas
wept, and being asked by the prophet, what
was the reafon of his weeping, anfwered. Be -
caufe it biddeth thee to prepare for death ; to
which Mohammed replied. It is as thou fay eft 2.
And hence, adds J allalo'ddin, after the revelation
of this chapter, the prophet was more frequent
in praifing and asking pardon of God j becaufe
he thereby knew that his end approached : for
Mecca was taken in the 8th year of the Hejra,
and he died in the beginning of the 10th.

2 Al Beidawi.

See the Prelim . Difc. II. p. 55.

CHAP. CXI.

Intitled , Abu Laheb; revealed at Mecca.

In the name of the moft merciful God.

T HE hands of Abu Laheb fhall perilh a.

and he fhall perifh b. His

riches

* The hands of Abu Laheb Jhall perifh ; ]
Abu Laheb was the furname of Abd%al Uzza,
one of the fons of Abd? almotalleb, and uncle to
Mohammed. He was a moft bitter enemy to
his nephew, and oppofed the eftablifhment of
his new religion to the utmoft of his power.
When that prophet, in obedience to the com-

1 See the Prelim . Difc. II. p. 43.

mand he had received to admonijb his near re¬
lations 1 , had called them all together, and told
them that he was a warner fent unto them be¬
fore a grievous chaflifement , Abu Laheb cried out.
May eft thou per if? ! haft thou called us together
for this? and took up a ftone to caft at him.
Whereupon this pafTage was revealed

2 Al Beidawi, Jallal. &c.

Chap. 113

Al KORAN ;

5°7

riches (hail not profit him, neither that which he hath gained3. He fhall
go down to be burned into flaming fire t> ; and his wife alfo c, bearing wood d,
having on her neck a cord of twifted fibres of a palm-tree.

By the bands of Abu Laheb fome commen¬
tators, by a fynecdoche, underftand his per f on ;
others, by a metonymy, his affairs in general,
they being tranfa&ed with thofe members ; or
his hopes in this world, and the next.

b And be Jhall perijb ;] He died of grief and
vexation at the defeat his friends had received at
Bedr, furviving that misfortune but 7 days 1 .
They add, that his corpfe was left aboveground
three days, till it {tank, and then fome negro’s
were hired to bury him

a His riches Jhall not pro jit him, &c.] And ac¬
cordingly his great pofTeflions, and the rank and
efteem in which he lived at Mecca , were of no
fervice to him, nor could protect him againft the
vengeance of God. Al Beidawi mentions alfo

1 Abxjlf, viu Mob. p. 57. a ,

the lofs of his fon Otba> who was torn to pieces
by a lion, in the way to Syria , though furround-
ed by the whole caravan.

\ Flaming fire ; } Arab, ndr dhat laheb ; al¬
luding to the furname of Abu. Laheb , which
lignifies the father of flames .

c His zaife;'] Her name was Omm Jemil :
fhe was the daughter of Harb , and filter of
Abu Sofian .

d Bearing wood;] For fewel in hell ; becaufe
fhe fomented the hatred which her huf-
band bore to Mohammed ; or, bearing a bundle
of thorns and brambles , becaufe fhe carried fuch,
and ftrewcd them by night in the prophet’*
way 3.

- Beidawi. 3 Idem, Jallal.

CHAP.

Intitled , The Declaration of God’s Unity a ; where it was

revealed is difputed.

In the name of the moft merciful God.

SAY, God is one Goo ; the eternal God : he begetteth not, neither is he
begotten : and there is not any one like unto him.

a This chapter is held in particular venerati- to have been revealed in anfwer to the Koreijh ,
on by the Mohammedans, and declared, by a who asked Mohammed concerning ; the diftinguifh-
tradition of their prophet, to be equal in value ing attributes of the God he invited them to
to a third part of the whole Koran . It is faid wo r (hip

1 lid cm.

CHAP. CXIIL

Intitled , The Day-break ; where it was revealed is difputed .

In the name of the moft merciful God.

SAY, I fly for refuge unto the Lord of the day-break a, that he may de-

liver

a The daybreak;] The original word pro- . .Beidcm, the production of all things in gene-

pexly fignines a cleaving, and denotes, fays al ml from the darknef* of privation to the light

o£

{jo 8 Al KORAN* Chap. 114,,

freer me from the mifchief of thofe things which he hath created a i and from
tire miichief of the night, when it cometh on b ; and from the mifchief of
women blowing on knots c ; and from the mifchief of the envious, when he

envieth.

of exigence, andefpecially of thofe things which
proceed from others, as fprings, rain, plants,
children, ifc. and hence it is uled more parti¬
cularly to fignify the breaking forth of the light
from darknefs, which is a moft wonderful in-
ftance of the divine power.

a From the mifchief of thofe things which he
hath created 5] i. e. From the mifchiefs proceed*
ing either from the perverfenefs and evil choice
of thofe beings which have a power to choofe,
or the natural effe&s of neceflary agents, as
lire, poifon, &c. the world being good in the
whole, though evils may follow from thofe two
caufes J.

h From the mifchief of the night , when it cometh
0;/;] Or, as the words may be rendred. From
the mifchief of the moon , when fhe is eclipfed .

c From the mifchief of to omen blowing on knots ;]
That is, of witches, who ufed to tie knots in a
cord, and to blow on them, uttering at the fame
time certain magical words over them, in order

to work on, or debilitate the perfon they had a
mind to injure. This was a common practice
in former days * ; what they call in France
Noue r Peguillette , and the knots which the wi¬
zards in the northern parts tie, when they fell
mariners a wind, ( if the ftories told of them be
true,) are alfo relics of the fame fuperftition.

The commentators relate, that Lobeid, a
Jew, with the afliftance of his daughters, be¬
witched Mohammed , by tying eleven knots on
a cord, which they hid in a well; whereupon
Mohammed falling ill, God revealed this chapter
and the following, and Gabriel acquainted him
with the ufe he was to make of them, and of the
place where the cord was hidden: according
to whofe direftions the prophet fent AH to fetch
the cord, and the fame being brought, he re¬
peated the two chapters over it, and at every
verfe ( for they confift of eleven ) a knot was
loofed, till on finilhing the laft words, he was
entirely freed from the charm 3.

1 Al Bexdawi. 2 V. Virgil, in Pharmaceutria . 3 ^/Bexdawi, Jallal.

HAP. CXIV.

Intitledy Men ; where it was revealed is difputed a.

In the name of the moft merciful God.

SAY, I fly for refuge unto the Lord of men, the king of men, the God
of men, that he may deliver me from the mifchief of the whifperer who
flily withdrawetii, who whifpereth evil fuggeftions into the breafts of men j
from senii and men.

a This chapter was revealed on the fame oc-
cafion, and at the fame time with the former.
b The whifperer who Jlily witbdraweth ; } i. e.

The devil ; who withdraweth when a man
mentioneth God, or hath recourfe to .
te&ion.

is pro*

FINIS

OF THE

Principal

Matters contained in the Koran.
and the Notes thereon.

ARON, V. Mofes.

Al Abbas , one of Mohammed's uncles,
taken at Bedr, and obliged to ran-
fom himfelf p. 147 n.

- profeftes IJlam ibid .

— — confefles a pailage of the Koran to be ful¬
filled in refpetl to hiinlelf . 148 n.

- remarkable for his loud voice 1 5 1 n.

Abda' lhareth, a fon of Adam fo named Abda' l-
lah Dhul Bajadin 161 n.

Abda' l l ah Ebn Obba Sohil the hypocrite, admir¬
ed for his perfon and eloquence 452 n.

— — threatens to drive Mohammed from Medina

ibid.

- raifes and enflames a fcandalous flory of

Aye ft? a 289 n.

- is prefent at an interview between Mo¬
hammed and his adverlaries 341 n.

— ** — ■ occalions a quarrel 418 n.

■ - promifes to aflilt the Nadirites, but fails

them 445 n.

- endeavours to debauch Mohammed's men

at Oh A 5° n-

- - cxculed from going on the expedition to

Tabu: _ _ 155 n*

- — • — dciircs Mjhamnie.Vs prayers in his lali lick-

ncis 1 59» iGon.

— - — - and to be buried in the prophet’s (hirt 1 60 u»
Abda' Hah Ebn Omit Machim, a blind man, oc-
cafions a p.ifTbge ot the Koran . 481 11.

Abda'Uah Ebn Ra:vdba9 rebukes Ebn Obba 41 8 n.

— - — apoftatizes and is proferibed, but efcapes
with life p. ibid.

Abda'llah Ebn Saldm, a Jew intimate with Mo¬
hammed > his honefty 45 n.

— • — • fuppofed to have aflifted in compofing the
Koran 223 n.

- confounded by Dr. Pride mix with Salman

the Per ft an ibid .

■ — • — commended for his knowledge and faith

8°

Abd Mend/ \ a difputc between his defeendents
and the Sab mites 500 n.

Abddlrahmdn Ebn Azvf> one of Mohammed's
firfl converts 43

- an inflance of his charity 1 59 n.

Abel , V. Cain

- his ram facrificed.by Abraham 369 n.

Abraha al AJhram , king of Yam an , his expedi¬
tion againft Mecca ; the occafon, and fuccefs
thereof $o\ , &c, n,

Abraham , the patriarch, an idolater in his youth

107 ii.

— — how he came to the knowledge of the
true God ibid.

- demolifhes the idols of the Chaldeans 268

■ - preaches to ivs people 326

— —his religion commended 15, 16, 26,

. ' 47, 1 16.

- difputes with Nimrod 31

- efcapes the fire into which he was thrown.

by Nimral's order 269

■ - his praying for his father 164, 447

*— — defies to be convinced of the refurredlion

— — his Iv.v fee of birds 32

- enter l. ins the angels 1 82, 422

Abraham ,

Abddllah Ebn Saad,
nuenfes, imagines
rupts the Koran

one of Mohammed's ama-
himfelf infpired, and cor-

108 n.
U

u u

TABLE,

&c.

Abraham, receives the promife of Jfaac i8z
called the friend of God 76

is miraculoufly lupplied by the changing
of land into -meal ibid. n.

— his lacrifice of his fon 369

— prailes God for IjinaeJ and Ifaac 209

— commanded, together with Ifmaely to

build and clean fe the Caaba 16

pra)’s to God to raife up a prophet of their
feed, and lor the plenty and Jecurity of Mec¬
ca ibid .

- bequeaths the religion of If. dm to his

children ibid.

Abu Amer , V. Amcr , See.

Ad, a potent tribe of Arabs , deftroyed for their
infidelity, 123, 283, 305, 390, 408, 429, 490
V. Hud

Adam, traditions concerning his creation, 4 n.

22 n. 228 n. 475 n.
- worfhipped by the angels 5, 1 1 7, 21 1,

233, 243, 376
his fall 5,1,8

repents and prays 6

meets Eve at mount Arafat
retires with her to Ceylon
their iiature

5 n'

ibid,
ibid .

his pofterity extraded from his loins by
God to acknowledge him for their Lord

135 n*

names his eldeft fon as direded by the
devil 137 n.

Adoption creates no matrimonial impediment

341

Adulterers, Mohammed's fentence againft them

37, 88 n.

Adultery, its punifiiment 37, 64

— what evidence required to convid a wo¬
man of it 62

Adverfaries, the dilpute of two terminated by
David

Ahmed , the name under which Mohammed was
foretold by Chrif 449

Al Ahkaf, \ the habitation of the Adites 406

Aila , or Elathy the fabbath-breakers there
changed into apes 9, 134

Al Akbnas, a hypocrite 24 n. 461 n.

Alexander y V. Dhu' l karneiu

AH is lent to Mecca to publifh part of the Koran

149 n.

- the abftinence and charity of him and his

family . 475 n.

Allat , an idol of the Koreifo 7.3, 426

Alms recommended 6, 14, 24, 114, 156, 437

the punifiiment of not giving alms, in the
next life 5 7 n.

Amen a , Mohammed's mother, lie is not permit¬

ted to pray for her j g ^

Amer and Arbad, attempt to kill Mohammed
and their punifhment 20I n’

Amer ( Abu) a Chriftian monk, and violent ene¬
my to Mohammed 1 5* ^

Amer (Bant/) their abftinence on the pilgrimage

Ammar Ebn Yafer , tortured by the Koreijh on
account of his faith 221 n

Amru Ebn Lchai , the great introducer of idola¬
try among the Arabs 1 I4> ,68 n.

Amru (Bant/) build a mofque at Kola 163 n,

Ananiy the name of L'.kman' s fon
Angel of death, V. Azra’/l
Angels, their original

worfhip Adam , V. Adam
impeccable

of different forms and orders

336 n.

“7. 37^

243 n.

35 7
281

not the objeds of worfhip .
nor ought to be hated

— the number of them which fupport God’s

throne 463

— are deputed to take an account of men’s

adions 420

— Tome of them appointed to take the fouls

of men 82, 479

— ■ to prefide over hell, and to keep guard a-
gainft the devils 4^2

aftift th e,Mofems at Bedr 36, 145

believed by the Arabs to be daughters of

God 75, 218, he.

- - appear to Abraham and Lot 1 82, 1 83, 422

Animals, irrational will be raifed at the rei'urrec-
tion and judged 102 n.

- created of water 293

Ans Ebn al Nadar , his behaviour at Ohod 52 n.
AnfdrSy or helpers, who ,62 n.

*— — three of them excommunicated for refufing
to attend Mohammed to Tabuc 165

Ants, the valley of 5,0

* - their queen’s fpeech to them on the ap¬
proach of Solomon's army ibid.

Apoftles, were not believed who wrought mira-

cles 57

- thofe before Mohammed accufed like wife of

impofture c 8, 102

- of Chrif 42

— two of them fent to preach at Antioch 362
Apparel, what kind ought to be worn by thofe

who approach the divine prefence 1 19

Arabians , their acutenefs 1 1 5

- their cuftoms in relation to divorce

341 n.

i b id.

to adoption

in burying their daughters alive
their chief idols

1 1 3, 482
138 n.
Arabians ,

TABLE, 8fc.

Arabians, their fuperftitions in relation to eating

p. i 1 3, &c , 295
and in relation to cattle, Sec. 75, 96

ufed to worfiiip naked, and why 1 19 n,
their injuhice to orphans and women 76 n.
deem the birth of a daughter a misfortune

218 n.

the reconciliation of their tribes deemed
miraculous

quit their new religion in great
on Mohammed s death
Arabs of the defart, more obftin.ue
A l Arafy what
Arafat mount, why fo called

- - the proceflion thereto

Arbad , V. Amcr
A l Arem , (the inundation of)

Ark of Ijrael taken by the Amahkiies
Arrows for divination forbidden
A l As Ebn Way el, an enemy of Mohammed' s

214, 254

Afaf Solomon's vizir 312 n.

Ajem, his charity _ 159 m

AJhadd ( Abu l) his extraordinary flrength 492 n.
Ajhama , king of Ethiopia , embraces Mob am*

inedifm 93 n-

prayed for after his death by Mohammed 59

Afia, the wife of Pharaoh , martyred by her

146 n.
numbers
90

161
117 n.
5 n.
23

354

29 n.

45 8 «•

ibid.

ibid

4*3 n*
58
90 n.

husband for believing in Mofes
is taken alive into paradiie
one 01 the four perfect women
AJlam

Attroiogy, hinted at
Al Afzv ad a! Anju the falfe prophet.

A l Afwad Ebn Abd Taghuth , at Afzuad Ebn al
Motalleb , two of M.-h am mod's enemies 214
Aws and Kbazrai, their enmity 48 n.

Ayejha , Mohammed's wife; the ftory of her
acculation 288 n.

Azra'il , the angel of death, why appointed to
that office

- a ftory of him and Solomon

Azer , the name given to Ter ah,
ther

338 n.
Abraham's fa-

100 n.

. B

BAAL, the chief idol of the Chaldeans 268 n.

Babel , the tower of, dellroycd 216 n.
Backbiting, V. flunder

Bahira 9^

Bakhtnafr, V. Nebuchadnezzar

Balaam, his punifhment for curling the 1/raclitcs

136 n.

Balkis , queen of Saba, \ifits Solomon , and her
reception 313

her legs hairy p. ib id*

marries Solomon ibid *

Barnabas, his apocryphal gofpel, fome extracts
thence 43, n. 1 1 8 n.

Al Bazzakby what 286 n.

Becca, the fame with Mecca 47

Beer (Abu) attends Mohammed in his flight from
Mecca 135 n .

bears teflimony to the truth of Mob am -
wed's journey to heaven 232 n.

his wager with Obba Ebn Khaf 330 n.

ftrikes a Jew on the face for Jpeaking ir¬
reverently of God 57 n.

— gives all he has towards the expedition of

T abuc

p ur chafes Bc/dl
compared to Abraham
Be dr, Mohammed's vidlory there 36,
Bees, made ule of as a rimilitude
Believers, the finccre ones, delcribed
their reward
their lenten cc

i 59 n.

493 n.

1 47 n-

51, Sc c.

219

28 1

1 20

See .

*95

229 n.

Benjamin , ion of Jacob
Birds, omens taken from them
Bleflcd, their future happineis aeferibed 364, 400
Blood, forbidden

, the battle of

48 n.

Bod cily a difpute concerning his effe&s, occa-
fions a puff, ge of the Koran 9 7

Bohcira , t lie monk
Bribery to pervert juflice, forbidden
Biu then, eveiy foul to bear its own

3S9

CA A B Ehi al A for af, a Jew, Mohammed's

in\ cte *ate enemy 45 n. 20411.

fl dn by his means ibid. 443 n.

mill a ken by Dr. PriJeaux for another per-
fon 46 n.

Caab Ebn Afad , perfuades the Jews in league
with Mohammed to del'ert him 345 n,

Al Caaba, appointed for a place of worlhip

16, 276

built and cleanfed by Abraham and If n a el

i 6

the keys of it returned to Otbman Ebn
Tclha 68 n.

Cafury a fountain in pa rad i fe 473

Cain and Abel , their Leriiices 86

- — - — kills his brother ibid.

— — infiruc^ed by a raven to bury him ibid .

Caleb, V Jojhua

Calf, the golden, >f what and by whom made 6
axiior-.t d ibid.

worfhqped by the Ijrachtes

ibid. 7
Calumny

TABLE,

& fc.

Calumny frrHdden 7 8

Camels, *.n ce v*r God’s wifdom. 4S9

.ppoiiiioo .0; facrihoe 27 8

rods. ns fro:r the!.* hem rnd milk

47 n.

L..

/• ♦

; /. :

an imK ‘icvir.r Ion of vl.-ah

179

- Car,. /ans o.

/ *

66, 475
8

t>u*veyors font out by the

5°3

C m forbifldcn to be eaten 20

a pt. Loeir me _ 114. 388

* — -- iui erhuionr of the old Arabs concerning
them 96, 113, &c.

A l Ca :v rh.-: r, a river in pa r :d i fe 504

CVy :hc ;fle of, V. Serendib
Ch o ' t’\ re*. or,; mended
CV Eby commended
Children, to inherit their parents fubllance

27, 61

Cbrij ?, V. Jefns

Chrlji inns, declared infidels 85

• - ana enemies of the MJJcms 84

V. Jews

Collars to be worn by the unbelievers in the life
to come 201

Commandments given the Jezvs 237 n.

Commerce, from God 283

Companions ot God, what 1 1 3

Congealed blood, the matter of which man is
created 496

Contracts to be performed 82

Cow ordered to be facrificed by the Ifraclites 9
Creation, fomc account of it 389, 390

Crimes to be punifhed with death 230

David, kills Goiiab 30, 228

- his extraordinary devotion 373

the birds and mountains ling praifes with
him 353

makes hreaftplntes 30,271

his repentance for taking the wife of Uriah

373

his and Solomon's judgment 270

Days, appointed ro commemorate God 276
Dead body railed to life by a part of the facri-

liCCu CovV

Debtors, to be mercifully dealt with
Devil, V. fib'isy and Satan

• - tli.* ocr.iikin of his fall 5,118

JDc\ i j , included under the name Genii 112
the patron* or inr elievers 53, I 19, 308
their ph t to deiame Salomon
were permitted to enter ail the feven hea¬
vens ti'l the birth of Cb> if} 21 1

1 3

builds a wall to prevent the incurfions of
Gog and Magog p. 247, &c.

DhiClkefi , the prophet, opinions concerning

him 272 n.

— faves a hundred Ifraelites from flaughter 3 -r r
Dhu'lnun , V. Jonas ‘

Dhu Nfzvas , king of Taman, a Jew, perfecutes
the Cbrijlians 486

Difputes to be carried on with mildnefs 328

Ditch, (War of the) ^ ^ 342, &c.

Divorce, laws concerning it 27, 62, 348, 4^4
Dogs, &c. allowed to be trained up for hunting

Al Dor ah, the celeftial model of the Caaba

424 n.

Drink of the damned 106

Dying per tons, what part of the Koran is ufual-
ly read to them 361 n.

Earth, its creation 389

- remonftrates againft the creation of

man 4 n.

- is kept fteady by the mountains 215, 335

Earthquake, a fign of the approach of the lall
day # 498

Eblis refufes to worfhip Adam at God’s command,
and why 5, 1 1 7, 211, 233, 243, &c.

* - his fentcnce ibid.

- - occafions the fall of Adam ibid .

Eden, the meaning of the word in Arabic 158
Edris , fuppofed to be the fame with Enoch 253
Education makes a man an infidel 333

Elephant (War of the) * 501

Elias, V. al Kbedr

Elijha , the prophet 107

Enoch , V. Edris

Entring into houfes and apartments abruptly

290, 294

6 5

forbidden
Envy forbidden
Ef:p, V. Lokmdn

Eucharilt, feems to have occafioncd a fable in
the Koran
Eve, V. Adam
Evidence, V. Witnefs
Evil, V. Good.

Examination of the fepulchre
Exhoi tation to the worfhip of God
to a good life

*45

41 1
384
186
28

Dbu'itiuuiein, who he was

•j

2 j.6 n.

Ezekiel railes the dry bones
Ezra, and his afs rcllored to life after they had
been dead a hundred years 31

• - called, by the Jews the fon of God, and

why 153

TABLE,

&c.

FAITH, mull accompany good works

P- 1 77

the reward of thofe who fight for it 70,
141, 149, 154, 228, 410, 449, &c.
apoftates from it to he put to death 230
partial faith not fufficient 77 n.

Famine, afflfcls the Meccans 284

_ _ ceafcs at Mohammed's interceffion 402

Fa ft of Ramadan infticuted 21

Fat cm a, Mohammed's daughter, one of the four
perfect women ^ 458 n.

favoured ' of God like the virgin Mary

40 n.

her charity 475 n.

Al Fatih a, the firft chap, of the Koran , often
repeated by the Mohammedans in their prayers

1 n.

Fidelity recommended 1 50

Figs, their virtues 495 n-

Fire, the manner of (hiking it in the Eaft 365 n.
Fifhing allowed during the pilgrimage 95

Flood, V. Noah

Food, what kinds are forbidden 20, 82, in,

1 14, 225,

Forbidden fruit, what
Forgivenefs, to whom it belongs
Al Forkan, one of the names of the Koran

296 n.

Fornication forbidden 62, 230

- its punifhment 62, 64, 287

Fountain of molten brafs flows .for Solomon 353

Fountains of paradife 475, 476, 484

Friday , fet apart by Mohammed for public wor-
fliip, and why . . 451 n.

Friendfhip with unbelievers, forbidden . 89

Fruits of the earth, their production an inftance
of God’s power 109

Fugitives for the fake of religion, fhall be pro¬
vided for and rewarded 73, 280

295

346

A B R I E L, revealed the Koran to Mo¬
hammed 1 3

aflifts the MoJJems at Bedr 36

appears to Zacharias 4° n*

the angel of revelations 13 n.

the enemy of the Jews . * ibid.

— appears twice to Mohammed in his proper

form m * 42^

appears to the virgin Mary, and caufes her

to conceive 2 5°

the duft of his horfe’s feet animate the

golden calf p. 262

generally appeared to Mohammed in a hu-
n form 100 n.

— commanded to affift Moha?n?ned againft the
Koreift 214 n.

orders Mohammed to go againft the Kora -
dhites 345 n.

Gaming forbidden 25, 94

Ganem ( Banu) build a mofque with an ill defign,
which is burnt 163 n.

Garden (ftory of the) 461

Genii, what 28, 109 n.

• - fome of them converted on hearing the

Koran

God, proofs of his exiftence

- his omniprefence afierted

his omnipotence

468

332

441

437

— his power and providence confpicuous in

his works 19, 176, 403, 477

— his omnifcience afferted 74, 352, 392
knoweth the fecrets of men’s hearts 315

— and of futurity 469

five things known to him alone 338 n.
his. goodnefs fet forth 24, 167, 215, 428,

43 1

— in fending the feriptures and prophets

24, 1 12

the author of all good 221

his word, laws, and fentence unalterable

1 1 1

-his mercy fet forth 51, 301,

the only giver of viClory
his promife to the righteous
who acceptable to him
ruleth the heart of man
his tribunal
his throne
praife worthy
his attributes

ought not to be frequently fworn by
hath no iflue 15, 172, 285

— nor fimiiitude
relied not the feventh day

333, 420

322> 395>

427

5l> 33i
335

142

30
176
221, 488
136 n.

nefs

his worfhip recommended
his fear recommended

371
335> 37.7

through weari-

421

1 69
247, 272

x x

Gog and Magog
Goliahy V. Jalut

Good works, who fhall be redeemed by them

437 n-

Good and evil, both from God 70

Gofpel, V. Jefus

Greaves (Mr.) a miftake of his 490 n.

Greeks, overcome the Perjtans 33°

Gudarz , the name of Nebuchadnezzar 2 28 n.

TABLE, &>c.

HABIB, his martyrdom p. 363 n.

Hdfedha , an idol of Ad 123 n.

Ha man. Pharaoh's chief ininifter 317,320
Hazni . 96

Hamza, Mvbammcd's uncle, killed at O/SW 50 n.

• — , — his body abufed 226 n.

Handha Ebn Safwan , a prophet 279 n. 299 m
Hareth (Abu) a Cbrijlian biftiop, dilputes with
Muhammed 44 n.

Hareth a (Banti) reproached by Mohammed for
flying in battle 63, 343

Harm and Marut , two angels, their ftory and
punifhment 13

Ha[a?i, the fon of Alt , an inftance of his mo¬
deration and generolity 5 r n.

Hateb Ebn Abi Baltaa , fends a letter difcovering
Mohammed's defign againft Mecca , which is
intercepted 446 n.

Al Haioiyat , the name of an apartment in hell

.499 n;

Heathens, juftice not to be obferved with regard
to them according to the Jews 46

Heavens, the Mohamznedan belief concerning
them 282 n.

- guarded by angels 468

and earth manifeft God’s wifdom 266
will fall at the laft day 280

A l Hejr, the habitation of the Tbamudites 210
Hell torments defcribed 276, 435, 477

the portion of unbelievers 50, 177

prepared for thofe who choofe the pomp of
this life 177

— and hoard up money 150, 154

fhall not hurt the believers 254 n.

will be dragged towards God’s tribunal at
the 3aft day

and will then be filled
Al Hodeibiya , the trial there

- the expedition thither

Holy Spirit, who is meant thereby
Honein , the battle of
Honey, an excellent medicine
Hoipitality recommended
Al Hotama, the name of an apartment in

See Divorce, Wives,
Hypocrites defcribed
their fentence

Marrl

lage

491 n.
420 n.

414, See.
1 2 n.

I5I

hell

501

123

Hud, the prophet, his flory
See Ad

Hunting and fowling forbidden during the pil¬
grimage _ ^ ^ 82,93

Husband, his fuperiority over the wife 27

— • his duty to her 26, Sec.

— difference between them to be reconciled
by friends 66, 76

SAc.

45 1 > &c,
*57

142

JACOB bequeaths the religion of Ifldm tn

his children “/

- grows blind by weeping for the lofs of

j°fePh I97

— recovers his fight by means of Jofeph's
garment, and goes into Egypt IQg

Jadd Ebn Kais 1 56 n.

Jahl ( Abu) a great enemy of Mohatnmed 27c

- his injuftice to an orphan 504 n.

terrified, feeing Mohammed at prayers 496

- his advice concerning Mohamtned

- flain at Bedr I4<-

Al J alias Ebn Soweid 1580.

Jahit, or Goliah, fent againft the Ifr a elites

227 n.

— flain by David 30

Al Jaffafa , the beaft which will appear at the ap¬
proach of the laft day
y aw zu as Ebn Omeyya
Idolaters compared to brutes

- to a fpider

not to be prayed for while fuch
their fentence •

3*5 n-
4*4 n.

300

328

164

120

Idolatry, the hainoufnefs thereof

unpardonable if not repented of
Idols, their infignificancy 20, 281, 333,355

■ will appear as witnefles againft their wor-
/hippers

worfhipped by the antediluvians
Jesus, promifed to Mary
his miraculous birth

compared to Adam
(peaks in his mother's womb
and in his cradle

169

467

4«

ibid.

— the apoftle of the yews

— animates a bird of clay, when a child ibid.

— performs feveral miracles, but not by his

own power ibid .

— raifes three perfons to life ibid.

caufes a table with proviflons to defeend

from heaven

— his miracles deemed forcery

— reje£U'd by the yezus
— fends two of his difciples to Antioch ,
work miracles

42
who
362

— a curie denounced againft thofe who be¬
lieve not on him • 44

— the yews fay a plot for his life, but are dis¬
appointed 42

— not really crucified ibid. 79.

Jesus

J .e s u s, whether he died or not

_ not God nor equal to God

_ but an apoftle only

_ _ the Word of God

TABLE,

&*c.

various opinions concerning him 252

will defeend on earth before the refurrec-

P- 43
85* 1 53
92> 30, 399

im 252

tion, and kill Antichrift, 00, 399

Jethro, V. Shoaib
Jews , V. Ifraelites

( _ — particularly applied to 6, 1 5

_ — accufed of having corrupted the feriptures
and of ftifling paffages 6 n. 45, 67

- — ■— accufe the virgin Mary of fornication 79 n.
— plot again!! Jejus 42

— their unbelief 12, 77 n.

covetous of life 13

■ — - reproved for warring again!! one another

1 1

— proof required by them of a prophet’s

million _ 57

. — — their punifliments at different times lor

neglefl of their religion 91

. - metamorphofed into apes and fvvine for

their infidelity 9, 91, 98

> pretend their punilhment in hell lliall be

fliort T 1 > 37

- their law confirmed by jejus and the Ko¬
ran ' 89

- their laws concerning food 1 1 4

..... — difpute with the Mohammedans concerning
God’s favour . 276

- — Mohammed refufes to decide a controverfy
between them 89

— league with the Koreijb again!! Mohammed

<— . — demand that Mohammed caufe a book to
defeend from heaven 79

— - — a controverfy between a Jew and a Mo¬
hammedan 69

Jews and Cbrijlians accufed of condemning one

another . 14

— — and of corrupting the feriptures 45

- - guilty of two extreams as to their opinion

of Chrijl 80

* - none of them fhall die before he believes

in Chrijl _ 79

— their different behaviour to the Mojlems 93
——to be prote&ed on payment of tribute 152
Jlhiz, a fort of food ufed by the Arabs in time
of fcarcity 285 n.

lUiyyutu the meaning of the word 484 n.

Uyajin , who 37° n-

Imam, the meaning of the word 16 n.

Jmmodeily condemned 291

Immunity declared to the idolaters for four
months 148

80, 399

6, 15

ran

Impohure charged on all The prophets p. 283
Imran, father. of* the virgin Mary 35

- whether Mohammed confounded him with

the father of Mojes and Miriam 38 n.

Infidels, how they will appear at the lait day

101

- will drink boiling water 105

— — would have believed, had the Koran been
revealed to fome great man 398

— — if not convinced by the Koran , will not
be convinced by miracles 1 10

- have fome notion of a future ftate 3 1 5

- their blafphemy 371

• - to be made war upon 22, 25

1 thole who die fuch not to be prayed for

159, 164

- forbidden to approach Mecca 152

Inheritances, laws relating thereto 61,81

Injury, to forgive the fame is meritorious 395
Intercalation of a month forbidden 1 54

Job , his ilory # 271, 375

John , the fon of Zacbarias , his character 40
- his murder revenged on the Jews by Ne¬
buchadnezzar 228

- the miracle of his blood ibid.

Jonada , fir!! praftifes the intercalation of a
month among the Arabs 1 54

Jonas , his ftory 174, 370, 462

- called D hid l nun 272

Jofeph, his !!ory 187, See.

Jojhua and Caleb , fent as fpies into the land of
Canaan 84

Journey, Mohammed's to heaven 227

Jowadb ( AbtCl) the hypocrite, finds fault with
Mohammed's diftribution of the fpoils at Ho¬
ne in 156

Irem , the city of Ad 490

Iron, its ufefulnefs 439

— fome utenfils of that metal brought by

Adam down from paradife ibid.

Ifaac promifed 182

- his birth 183

IJldm , the proper name of the Mohammedan re¬
ligion 36 n;

— the only true religion 49

nem

. — the only true religion 49

„ — the only religion till the death of Abel 168
Ifmaely V. Abraha?n

Ifraelites , their males flain by Pharaoh 6

- pafs the red fea 1 3 1

— — . God’s goodnefs to them ibid, 404

- miraculoufly fed in the wildernefs 134

- lull for the herbs of Egypt 6

- - worfhip the golden calf 6, 12, 132

— — their punifrnnent 7> 1 2

- - change the word put into their mouth at

Jericho 7> 1 34

L'rachtcsy

134

1 2

♦

TABLE,

&c.

Ifraelites, commanded to (acrifice a red cow

p. 9, &c.

— - — demand to fee God, and their punifliment

- - refufe to enter the holy land, and their

punifliment 85

- their tranfgreflion 227

- delire a king 29

- curled by David and Jefus 93

V. Jews

Judgment (day of) the Mohammedan tradition
concerning it 37, 38

- deicribcd 298, 424, 429, 463, 481

- the figns of its approach 41 1, 482, 274 n.

- called the hour 10 1

- unknown to any befidcs God 137

- will come i'uddenly ibid .

- and inevitably 171, 434

Al Jndi, the mountain whereon Noah's ark
relied x 80

Juft and unjuft, the difference between them 394

^ "I/7" ADR, the name of the night on which
IX,, the Koran came down from heaven

497

Kail, fent to Mecca to obtain rain for Ad 124 n.
Kdrun (or Corah) his flory and fearful end

323, Sc c.

Kcbla , the part towards which the Moham??iedans
turn in prayer 48 n.

- indifferent 15

- changed from Jcrtifalcm to Mecca 17, 18

Kendtih , a tribe who ufed to bury their daught¬
ers alive 1 1 3 n.

Keys of knowledge (the five) 338 n.

ers alive 1130.

Keys of knowledge (the five) 338 n.

Kbadijah , Mohammed's wife, one of the four

perfect women 458 n.

Khaibar, the expedition thither 414 n.

Khaitbama ( Abu ,) a flory of him 165 n.

Khdled Ebn al Walid , puts Mohammed' s horfe
to flight at the battle of Ohod 53 n.

— — demolifhes the idol of al Uzza 380 n.

* - drives Aerema and his men into Mecca

415 n.

K h a v. t a la , V . Handha

Khdivla bint Thalaba , her cafe occafions a paffage
ol the K.rdn 44°

Khazraj , V. Azos

Al Kkedr , the prophet, his adventures with
M.fes 245 See,

Khobaib, his martyrdom 224 n.

Khozda , (the tribe of) held the angels to be the
daughters of God 266 n.

Kitfir, Jofeph's mailer 190 n.

Kobay IMohammed founds a mofque there p. 163 n.
Kobeis (Abu,) a mountain near Mecca, whence
Abraham proclaimed the pilgrimage 276 n.
Koran, the fignification of the word 187 n<

- by whom compofed 223 m

- twenty three years in compleating 299 n.

— could not be compofed by any befides God

170

— men and genij defied to produce a chapter

1 xo

like it ibid . 236

— no forgery _ 464

— fent down by God himfelf I1Q

— its excellency 48, n. 324, 391

— conlbnant to feripture 177,321

— no revelation more evident i^y

- contains all things neceffary 102, 222

— all differences to be decided by it 68

- its contents partly literal, and partly figu¬
rative ^ -

48, n. 324, 391

*77> 321

1 37

102, 222

traduced by the unbelievers

— as a piece of forccry

— as a poetical compofition

— as a pack of fables

297
1 67

3 65
21 5

the fentence of thofe who believe not in

itr

4° 5

— — when revealed 401

- not liable to corruption 175

— — ought not to be touched by the unclean

436

Koreidha, (tribe of) their definition 345 n.
Koreijb (the tribe of) their nobility 55, 503

- their enmity to Mohammed in n.

- demand miracles of him 203

- -threaten him for abufing their gods 380

- propound three queftions to him 235

- fome of them attempt to kill him, but are

flruck blind 361

- lofe feventy of their principal men at Bedr

36> HS

- pcrfecute Mohammed's followers 217

- plagued with famine 285 n.

— —and feveral difeafes 214

— — their manner of praying 143

- make a truce with Mohammed 41 5 n.

- violate the truce and lofe Mecca a. 12 n.

217
285 n.
214

4i 5 “•

412 n.

1 37

KoJ'ai , names his fons from four idols 137

— 1 — the Koreijh demand him to be raifed to life
by Mohammed 142

LA H E B (Abu) Mohammed's

bitter enemy

_ — his and his wife’s punifliment
Lapwing, gives Solomon an account
of Saba

uncle, and
506 n.

ibid,

of the city

310

Lapwing,

TABLE,

&c.

Lapwing, carries a letter from him to the queen

ibid .

her fagacity in finding water
Laft day, V. Judgment
Law, given to Mofes

confirmed by Jeftis
and the Koran

ibid .

A4"

6, 7

6i, 8i

21, 96

Laws, relating to inheritances

legacies

to divorce, V. Divorce
to murder, V. Murder, £sV-
Laws of Mofes and Jeftis fet afide by the Koran

88 n.

Laws of God, the punifhmcnt of thofe who
conceal them 58 n.

Lazarus raifed 41 n.

Leg made bare , the meaning of that expreffion

462 n.

Leith (Banu) thought it unlawful to eat alone

295 n.

Letters, initial, explained
Life to come , how exprefled in Arabic
Lobaba ( Abu) his treachery
Lehman, his hiftory

whether the fame with Efop

117 n.
2 n.

Lot9 his ilory 125

— his wife’s infidelity
Lote-tree in heaven
Lots forbidden

142 n.
335, &c.

336

126, 183, 212, 314

459

426

25, 94

1 26

307 n

MA D I A N, a city of Hcjaz

- its inhabitants deftroyed

Magog, V. Gog
Malec , the principal angel who has the charge
of hell 400

Malec Ebn al Seif, a few 45 n.

Man, his wonderful formation 377

created various ways 274

fhall be rewarded according to his deferts 65
— ought to be thankful for the good things

of this life 365

— his ingratitude to God 333

his prelumption in undertaking to fulfil the

laws of God

— why deflroyed
Manna , given to the Ifraelites
Marriage, laws relating thereto
— Mohammed's privileges

35 1

187

63, 64, 292
to marriage

348, &c.

apt to diilra£l a man from his duty
Martyrs, not dead but living

the fufTerings of two Mohammedans

453

224

Maru t, V . Ham t

Mary, (the virgin) her ilory

250, See.

Mary, free from original fin
miraculoufly fed
one of the four perfefl women
calumniated by the Jews
a woman of veracity

P' 39 n*

ibid. .

458 h.

Al Majher al Haram
Mafiid (Ebn) a tradition of his in relation to

Pharaoh 386 n.

Maturity of age 61

Meafure, ought to be juft 126, 483

Mecca , the fecurity and plenty of that city 48
See Caaba

Meccans, their idolatry and fuperflitions con¬
demned * 1 1 3» 3 29

- — — imagined their i-dols interceded for them
with God 167

reproached for their ingratitude 207

threatned with deftrudlion 390

require Mohammed to fhew them the an¬
gels _ non.

fend their poor out of the city to Moham¬
med 103 n.

— hold a council and confpire Mohammed's.
deftrudhion 142 n,

applied indecent circumflances to God

2190.

chaflifed with famine and fword 381 n.

285 n*

promifed rain on their embracing I flam

468 n.

Medina , its inhabitants reproved for declining

165

75’ 426

290 n.

13 n.
219
24

the expedition to Tabuc
Men ah, an idol of the Meccans
Merzva, V. Safa

Meflah, one of the accufers of Aycjha
Midi an, V. Mad i an
Michael, the friend of the Jews
Milk, its produdlion wonderful
Mina, (the valley of)

Miracles required of Mohammed 203 n. 236,473
Months, facred, to be obferved 22, 82, 95, 154
Moon, fplit in funder 428

Mohajenin , or refugees, who 162 n.

Mohammed, promifed to Adam 6

- foretold by Chrift 449

- expected by Jews and Chrifians 497

- fent at forty years of age 168 n.

complained of by the Korcifb to his uncle
Abu Talcb 372 n.

his revelations ridiculed by the Meccans

168 n.

his journey to heaven 227

enters into a league with thofe of Medina

142 n.

difcovcrs the confpiracy of the Meccans a-

gainft his life 143 n.

y y y Mob am-

TABLE,

&c.

Mohammed gains fo me profelytes of the genii
by reading the Koran p. 408 n.

fent as a mercy to all creatures 273

the illiterate prophet 133

excufes his inability to work miracles no,

201

his promife to thofe who fly for religion

3290.

accufed of injuftice in dividing the fpoils

54,156

flies to Medina 1 5 5

foretels the vidtory at Bear 430 n.

an account of that victory 36, 139, &c.
lofes the battle of Ohod , where he is in
danger of his life 5°

reported to be flam 52 n.

lays the fault on his men for difobeying his

orders 53

endeavours to quiet their murmurs for that
misfortune 52, Sec.

goes to meet the Koreijb at Be dr according
to their challenge 56 n.

foretels the battle of the ditch 344

the fear of his men at that battle ibid.

his men fwear fidelity to him at al Hodei -

biya 414 n.

— his generofity 415

— makes a truce with the Koreijb for ten

years - ibid.

his courage at the battle of Hone in 141 n.
expoftulates with his followers on their un-
willingnefs to go on the expedition to Tab tic

155, &c.

fome account of that expedition 125 n.
a confpiracy to kill him 158 n. 361 n.

— another attempt on his life, from which ho

is miraculoufly preferved 84 n.

— is almoft prevailed on by the Jews to go

into Syria 234 n.

reproves the hypocritical Mojlems 70

his mercy to the difobedient 54

his wives demand a better allowance, on

Mohammed reprehended for a rafh judgment p.74
- not allowed to pray for reprobate idolaters

which he offers them a divorce 345

they chufe to flay with him, and he lays
down fome rules for their behaviour ib. 346

— the Jews reproach him on account of the

number of his wives 204 n.

— his privileges in that and fome other rc-

fpcdls 348, See .

his divorced wives or widows not to marry
again ^ 3 5°

Ills amour with Mary , an Egyptian Have

456, Sec .

difputcs in a JewiJh fymgogue 37 n.
decides a controvcrfy in favour of a Jew
again ft a Mohammedan 69 n.

utters blafphemy through

164

inadvertence

279 n.

no revelation vouchfafed him for feveral
day* ' _ 241, 494 n.

— injoined to ndmonifh his people 425

— his near relation to the believers 342

— demands refpedl and obedience from them

296, 442

— challenges his opponents to produce a chap,
ter like the Koran

— put out of conceit with honey 4^5

— defires nothing for his pains in preaching

3°i

— acknowledges himfelf a finner 41 1

— commanded to pray by night 469

refufes the adoration of two Jews 46 11.
refufes to eat with an infidel 298 n.

prophefies the defeat of the Perjians by

the Romans 330

reprehends his companions impatience 325
and their imitating the Chrijiians 94
fpeaks by revelation 426

his dream at Bedr 144

h i 5 d rea mat Medina 4 1 6

his dodtrine compared with that of the

other prophets 406

is terrified at the approach of Gabriel 47 1
is reprehended for his negledl of a poor
blind man 481

demoliflies the idols of Mecca 235

warned to prepare for death 506

Mohammedans believe in all the feriptures and
prophets without diftindlion 16, 17

forbidden to hold friendfhip with infidels

50, 89

the hypocritical threatned 166

the lukewarm deceive their own fouls 412

the fincere, their reward
their defeription

Mofe Hama, the falfe prophet
Mofes , his ftory 128, Sec. 256,

See.

321
41 6
90 n.
302, Sec.

317, &c.

his miraculous prefervation in his infancy

257, See.

the Impediment in his fpeech, how occa-
fioned 257 n.

— kills an Egyptian,' and flies into Midi an

is entertained by Sboaib
receives Ji is rod from him
fees the fire in the bn ill

3 1 $

3i9

ibid. n.

3C9

— is lent to Pharaoh, and receives the power
of working miracles 236

Mojesy

Mofes, his tranfoaions in Egypt

TABLE,

&c.

p. 128, Sec.
173, Sec.

brings water from the rock 7, 8, 134 n.
cleared from an unjuft afperfion by a ftone’s
running away with his cloaths 351 n.

_ treats with God, and receives the tables of

the law from him 6, 131

breaks the tables, and is wroth with Aarony
on account of the golden calf 133

threatens the people ibid.

part of his law rehearfed 1 1 5

reproved for his vanity 244 n.

his expedition in fcarch of al Kbedr ibid .
his and Aaron' s relics in the ark 29

his law now corrupted 37 n.

Mojlems, V. Mohammedans

Murder, laws concerning it 21,72, 86, 230, 280
Mu /id man, whence the word comes 16 n.

Mylteries, how exprefted in Arabic 2 n.

VT A D I R (the tribe of) expelled Arabia

Al IN 443

Nebuchadnezzar takes Jerufnlem 227, 228 n.

Night, part of it to be fpent in prayer 470
Nimrod , difputes with Abraham 31

- his tower 216 n.

attempts to afeend to heaven 269 n.

his perfecution of Abraham , and his punifh-
ment ibid. 270

Noah, his ftory 122, &c. 177, &c. 305, 326,

466, See.

his prayer 476, 429

his wife's infidelity 457

Al Nodar , one of Mohammed's adverfaries, his
opinion of the Koran 101 n.

— introduces a Perjian Romance as preferable

to it 335 n*

OATH, an inconfiderate one, how to be

expiated 94

- an extraordinary one 489

Oaths, cautions concerning them 26

* - not to he violated 222

Obba Ebn Khalf, difputes againft the refurrc&ion

215 n.
330 n.
298 n.
214

277
ibid.

his wager with Abu Beer
is wounded by Mohammed

O la Ebn Ka is , an enemy of M oh am m ed
OiFcvings to God recommended
■ - a 1 a r u e one m a d c b y Mo ha ?n me d

V. ' *

Qo-, fables concerning him
Ohod , the battle fought there

Okail (Abu) his charity p. 159 n.

Okba Ebn Abi Moait, profefTes ljlam and apofta-
trees 298 n.

— *— publickly abufes Mohammed ibid .

- taken and beheaded at Bedr ibid.

Olive trees, grow at mount Sinai 282

Olivet (mount,) Chrijl taken thence by a whirl¬
wind 43 n,

Omar , his deciding a difpute between a Jew and
a Mohammedan 69

- compared to Noah 147 n.

Omm Salma , one of Mohammed's wives 242 n.
Omeyya Ebn AbPlfalt 136 n.

Opprobrious language forbidden 418

Orphans, not to be injured 60, 494

- a curfe on thofe who defraud them 25

- to be inftrudled in religion 61

Oftrich’3 egg, a fine woman’s skin compared to
it 367

Othrnan Ebn Affan , fent by Mohammed to the
Koreifh , is imprifoned 414 n;

contributes largely to the expedition of
Tab uc 159 n.

Othrnan Ebn Mat fin y his converfion occafioned

222 n:
Caaba
68 n.

i b id.

deluge

by a pa ft age of the Koran
Othrnan Ebn Telba, has the keys of the
returned to him by Mohammed
embraces Mohammcdifm
Oven, whence the firft waters of the

poured forth
Ozair, V. Ezra

41, 178 n

PARABLES 32, 207, 220, 242, 292, 373

Paraclete, the Mohammedan opinion con¬
cerning the perfon thereby meant 449 n-
Pa radii e, deferibed 204, 410, 433, Sec .

- where fituate 5 n;

- its fruits 4

— .—. — the portion of the diftrefted 24

Pardon, will be granted to the penitent 1 50
Parents, to be honoured 229,407

- make their children infidels 333

Patience, recommended 59, 386

the fign of a true believer 163, 391, 409
Patriarchs before Mofes , neither Jews nor

Chrijl inns

5°, n. 53

Pen, with which God’s decrees are written 460
Penitent, their reward 164

Pentateuch , V. Law

Perfecutors, their fcntcncc 486

Pcrf.ans, overcome by the Greeks 331 n.

Peter (St.) his ftratagem to convert thofe ot An -
tiocb 362 n.

Phar.xb, his ftory 1 2 8,&c. 1 7z,&c.3 1 6,&c. 385

Pharaoh*

TABLE, &c.

3^8

322

Pharaoh, the common tide of the kings of

Egypt . P*128

a punilhment ufed by him 37 2

his preemption # # 399

P bine as Ebn Azura, 2 Jew, his difhonefty 49
his indecent expreffions concerning God

57, 91 n.

Pico de Adam , V. Serendib

Pilgrimage to Mecca, commanded 23

_ - directions concerning it 23, 48, 276, &c.

Pledges to be given, where no contract in writ¬
ing . 34-

Plurality of worlds, the belief thereof imputed
to Mohammed 1 n*

Poets cenfured

Pomp of this life, of no value

Polygamy, V. Marriage ^

Prayer, commanded and inforccd 6, 14, 264,

328, 332, See .

directions concerning it -58, 74, 83, 234,

237

not to be entred on by him who is drunk

before reading the Koran 222

for the penitent 382

Predeftination . 52, 229

Pre- exigence of fouls, a doCtrine not unknown

to the Mobamtnedatis *35 n*

Pride, abominable in the fight of God 23 1
Prideaux , (Dr.) charges the Mohammedans with
cruelty, without foundation 443 n.

confounds Salman with Abd'allab Ebn Sa¬
id m 22 3 n-

his partiality as to the ftory of Abraha s

overthrow 502 n.

confounds Caab Ebn al AJhraf \ the Jew,

with Caab Ebn Zohair , the poet 46 n.

— milled by Erpenius * 443 n.

mifquotes a pafiage of the Koran 456 n.
miftaken in averting Mohammed might

marry his nieces 34^ n*

Prodigality, a crime . 230

Proohets, their enemy will have God for his

1 3

rejected and perfecuted before Mohammed

102, 170

not chofen for their nobility or riches 1 1 1
V. Sinai

Profperity or adverlity, no mark of God’s fa¬
vour or disfavour 49°

Punifhments and bleflings of the next life 1 21

the manner *54

U A I L S given the 1/raelites p. 7
— — what kind of birds they were ib. n.
QuaTTels between the true believers to be com-

pofed ^ 418

— — to be avoided on the pilgrimage 23

Quietifm, Mohammedans no Grangers to it

491 n.

RAFE (Abu) a Jew , offers to worfliip

Mohammed 46

Rabun , V. Serendib

Rain a , a word ufed by the Jews to Mohammed
by way of derilion 14

Al Rakim , what 238

Ramadan , (the month] appointed for a fall 21

Ranfom of captives difapproved ^ 147

Al Rajs, various opinions concerning it 299 n.
Razeka, an idol of Ad . 123

Religion, no violence to be ufed in it 31

- what is the right 498

lighting for it commanded and encouraged
22, 54, 71, 141, *49> 1 54> 278, 449

divided into various ie6ls 284

harmony therein recommended 49

whether thofe of any religion may be fav-
ed 8 n.

Repentance, neceffary to Gdvation 63

- a death bed one ineffectual ibid.

RefurreCtion afferted 231, 420, 474? 4^5

*— « — deferibed 286, 419

- — the figns of its approach 474

- its time known to God alone 339

Retaliation (the law of) 20

Revelations in writing given to feveral prophets

2 n.

- what are now extant according to the

Mohammedans ibid.

Revenge allowed _ 280

Riches, will not gain a man admiffion into pa.ra-

dife ^ 356

- employ a man’s whole life 500

Right way, what the Mohammedans fo call

1 n.

Righteous, their reward 169,325,339

Righteoufnefs, wherein it confiits 20

Rites, appointed in every religion 2$o

Rock, whence Mofes produced water 8

TABLE,

&c.

\ AD Ebn Abi Wakkds p. 139, 325 n.
Sand Ebn Moadh , his feverity 147 n.
dooms the Koradhites to defir udlion

345 n-

Saba , queen of, V. Balkis

Saba, the wickednefs of his poflerity, and their

punifhment . 354

Sabbath, the tranfgreflion thereof punifhed 1 34

Safa and Merwa (mountains of) two monuments
of God 18, 19

Safiya bint Hoy at, one of Mohammed's wives

418 n.

Al Sabir a , one of the names of hell 480 n.

Saiba 96

Sdkia , an idol of Ad 123

Sakhar , a devil, gets Solomon's lignet and reigns

in his flead

his punifhment
Saleh , the prophet, his flory 124

123

476

374 «i.

375 n-

See. 306, Sec.

3X3

V. Tbamud
Salema , an idol of Ad
Salfabil, a fountain in paradife
Salutation, mutual, recommended
Al Sameri , the maker of the golden calf, who

6, n. 261 , n.
Sarah , wife of Abraham , her laughing 182

Satan , his punifhment for feducing our firft pa¬
rents 1 1 8

— — believed to afiift the Koreijh 145

Saul , his flory 29, &c.

Sedls and their leaders, fhall quarrel at the re •
furreftion 1 9

Sejaj, the prophetefs 90 n.

Sejjin , what 484 n.

Sennacherib 227 n.

Separation, (the day of) a name of the day of
judgment
Serdb , what

Serendib , (the ifle of) Adam caff down thereon
from paradife 5 n.

the print of Adatrts foot fhewn on a moun¬
tain there ibid .

Sergius , the monk 223 n.

Serpent, his fentence for afUfling in the reduc¬
tion of man 1 18 n.

Seventy Ifraelites demand to fee God ; are killed
by lightning, and reflored to life at the prayer
of Mofes 7

Al Seyid al Najrani , a Jew, offers to worfliip
Mohammed 46

Sbamhozai, a debauched angel, his penance

14a.

4° 3
293

Shds Ebn Kais, a Jew, promotes a quarrel be¬
tween Aws and Khazraj p. 48 n.

Shechinah, miff nterpre ted by the commentators

29 n.

Shed dad, fon of Ad, makes a garden in imita¬
tion of paradife p. 490 n.

— is deftroyed in going to view it ibid.

Sheep, the prodigious weight of their tails in
the eaft 1 14 n.

Shem, raifed to life by Jcfns 41 n.

Shoaib, the prophet, his (lory 126, See. 185
Signs, the meaning of the word in the Koran

6 n.

Al Sijil > the angel who takes an account of
mens aftions 273

Sin, the irremifiible one, in the opinion of the
Mohamtnedans 11 n.

the feven deadly fins 65 n;

Sinai , (mount) lifted over the Ifraelites 9, 12
the fouls of all the prophets prefent at the
delivery of the law to Mofes thereon 46 n.

Si mot; the Cyrenaan, fuppofed to be crucified
inftead of Jefus 42 n.

Sirius , or the greater dog-ffar, vvorfliipped by
the old Arabs 428

Slaves, how to be treated 292

(women) not to be compelled to proffitute
them felves ibid.

Slander forbidden 41 8

the punifhment of thofe who flander the
prophets 159,501

Sleepers (the feven) their flory 238, &c.

Smoke, which will precede the day of judg¬
ment 401

Sodom and Gomorrah dellroyed 184

Sodomy 62

Sofian ( Abu) commands the army of the Koreifh
at Ohod 50 n,

and the convoy of the Caravan at Bedr

139 m

challenges Mohammed to meet him at Bedr
a fecond time
— but fails

53 n
56 n

— embraces Mohammed if m on the taking of

Mecca 447 n.

— expoftulates with Mohammed 285 n.

Sob ail Ebn A mm , treats with Mohajnmcd on be-

half of the Koreijh

415 n.

Sohcib , ffies to Medina

24 n.

Solomon , fuct.ct ds David

310

< — — has pou t.*r over the winds

271, 375

- his and David's judgment

270

— — - his manner of travelling

*? 1 I

0 * 4

. — - what palled between him

and the queen of

Saba 310, See.

— a trick of the devils to blafl his character 1 3
Z z 7. Solomon ,

TABLE,

&>c.

S o :o mot: , cleared by the mouth of My bammed ib.

- orders fevcral of his horles to be killed, be**

caufe they hid diverted him from his prayers

t . 374

deprived of his fignet and his king¬
dom for iome days ibid-

hi? death concealed for n year, and in what
minr.tr 353

Ssrdka Ebr. MaleCy the devil appears in his form

*45

235

*39>
144, 444

21 1

37 n.
499
234

1 57 n*

391

Soul, the origin of it
Spoils, laws concerning their divifion

Stars, darted at the devils
Stoning of adulterers
Striking, an epithet of the lafi day
Supererogation

Subtly or chapter of the Koran
Sun and moon, not to be worshipped

- are fubjedl to God and the ui'e of man 1 21 ,

138, Scc-

Swearer (a common) not to be obeyed 460
Swines flelh, V. Food.

TABLE, caufed to defeend from heaven

by Jefus 98

- of God’s decrees 102

Tables of the law 132

Tab tic, the expedition of 154, 165

Tagbtit, the meaning of the word 31 n.

Taleb (Abu,) Mohammed's uncle 164 m

— — Mohammed refu fes to pray for him, on his
dying an infidel ibid .

Taltity V. Saul

Taf?um, a fountain in paradife 484

Tebala and Jorafb, their inhabitants embrace
Mohammedifm 520.

Temple of Mecca , V. Caaba

- of Jerufa/em , built by genii 333

Ahalabay grows fuddenly rich on Mohammed's
prayer for him 150 n.

— refuting to pay alms is again reducea to
poverty ibid .

Tbakif (the tribe of) demand terms of Moham¬
med* which are denied them 234 n.

Thamtid (the tribe of) their ftory and deftrudlion

124, 279, 283, 3-90

V. Saleh

Theft, its punishment
Throne of God

- will be born by eight angels on the day of

judgment 463

Thunder, celebrates the praife of God 201
Tima Ebn Qbeiraky his theft 74 xu

Time, computed by the Sun and Moon p, |0q
Titian , the name of the perfon fuppofed to he
crucified in Cbrift's (lead 42 n

402

1 it 1 ^ ^ 9°, 343 n.

Tow ay the valley where Myes law the burning
bufh .g0

Tribute, its imposition
Trinity, the belief thereof forbidden
True believers, who are fuch

Tobba (the people of) deftroyed
Toleihahy the falfe prophet

Trumpet, will found at the laft-day

n ,52

81, 92

281

316, 383

VARIETY of languages and complexi¬
ons hard to be accounted for 352 n.

Victory of the Romans over the Perfians foretold
by Mohammed 1 46

Vifitation of the Caaba 23

Unbelievers deferibed . ^56

- their fentence 19, 68, 370, 404.

Unity of God aliened

Unrighteoufhefs, punilhed 169

Ufury forbidden 33> 333

AlUzza, an idol of the Meccans 75 n. 426

WA L I D Ebn al Mogheira% a great e-

nemy of Mohammed , was a baftard

460 n.

derides Mohammed for calling God al Rah¬
man 1 36

— has his nofe flit 461 n.

— his profperity and decay 472

— hires another to bear the guilt of his a-
pollafy 427

— his death 214

Al Walid Ebn Okba 417 n.

War againft infidels, commanded and recom¬
mended 84, 146, 409, See.

Waraka Ebn Nazofdly acknowledged one God
before the million of Mohammed 71 n.

Waft l a 96

Water produced from the rock by Mofes 8

Weight to be juft: * 126, 483

Whoredom, laws concerning it 62, 287

Wicked, their fentence 172,210,478

See Unbelievers

Widows, to be provided for 28,

— laws relating to them 27

Wife, ought to be ufed juftly 77

may be chaftifed 63

the number of wives allowed by the Koran

60
26

their duty to their husbands

See

TABLE,

&?c.

See Adultery, Divorce, and Marriage

Wfnds, their ufe p.

_ _ . fubjeft to Solomon 271,

Wine forbidden ^ 2

Wills, laws relating to them

Witnefles, laws relating to them 8;

P- 334

271, 375

*5> 94
96

83. 77

— — neceflary in bargains, and to fecure debts

Witchcraft ufed againft Mohammed 508

Women, ought to be refpetted. ^ . 60

_ _ and to have a part of their relations inhe¬
ritance b # 61

_ not to be inherited againft their will 63

— , — to be fubje£t to the men 65

_ unclean, while they have their courfes. 2;

_ fome dire£lions for their conduct 291, 41 8

- the punifhment of thofe who falfly accufe
them of incontinence 288, 290

— — thofe who come over from the enemy how
to be dealt with 447

Works of an infidel, will appear to him at the
kftday 101

Al \ 7AMAMA, its inhabitants a warlike

1 people p. 4x4

Al Ya?nan> the inhabitants thereof flay their pro¬
phet 266 n.

— they are deftroyed by Nebuchadnezzar ib;
Yathreb , the antient name of Medina 343

Al r m ABIR, mount 131 n.

M 4 Al Zacat , V. Alms
Zacharias , praying for a fon, is promifed John

131 n.

40, 249

• - educates the virgin Mary 39

Al Zakkutn , the tree of hell 232, 367, &c.
Al Zamharir , what 1 1 2 n;

Zeid Ebn Amru , acknowledged one God before

the million of Mohammed
Zeidj the husband of Z einab* his ftory

- the only per fon, of Mohammed's

nions, named in the Koran
Zeinab , her marriage with Mohammed
Zenjebil , a ftream in paradife

71 n.

347 n.

com pa-
i b i d.
ibid .
476

Zoleikha , Jofeph's miftrefs

190, &c.

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